View source for 39 Melakhot

{{short description|Categories of activity prohibited by biblical law on Shabbat}}
The '''39 ''Melakhot'''''{{Efn|also Melakhos, Melachos, Melachot, Melochos.}} ({{langx|he|ל״ט אבות מלאכה}}, ''[[Hebrew numerals|lamed-tet]] avot melakhah'', "39 categories of work") are thirty-nine categories of activity which [[Halakha|Jewish law]] identifies as prohibited by biblical law on [[Shabbat]]. These activities are also prohibited on the [[Jewish holidays]] listed in the [[Torah]] ("Yom Tov"), but there are significant exceptions that permit carrying and preparing food under specific circumstances on holidays (except [[Yom Kippur]]).

In addition to the 39 melakhot, certain other activities are [[Rabbinically prohibited activities of Shabbat|forbidden on Shabbat due to rabbinic law]].

It is of note that the (strict) observance of Shabbat is often seen as a benchmark for orthodoxy and indeed has legal bearing on the way a Jew is seen by an Orthodox [[Beit din|religious court]] regarding their affiliation to [[Judaism]].

==The commandment==
The commandment to keep Shabbat as a day of rest is repeated many times in the [[Hebrew Bible]]. Its importance is also stressed in [[Ki Tissa#Exodus chapter 31|Exodus 31:12–17]]:
{{quote|12 And [[יהוה]] said to Moses: 13 Speak to the Israelite people and say: Nevertheless, you must keep My sabbaths, for this is a sign between Me and you throughout the ages, that you may know that I יהוה have consecrated you. 14 You shall keep the sabbath, for it is holy for you. One who profanes it shall be put to death: whoever does work on it, that person shall be cut off from among kin. 15 Six days may work be done, but on the seventh day there shall be a sabbath of complete rest, holy to יהוה; whoever does work on the sabbath day shall be put to death. 16 The Israelite people shall keep the sabbath, observing the sabbath throughout the ages as a covenant for all time: 17 it shall be a sign for all time between Me and the people of Israel. For in six days יהוה made heaven and earth, and on the seventh day [God] ceased from work and was refreshed.<ref>{{cite web |title=Exodus 31:12-13 |url=https://www.sefaria.org/Exodus.31.12-13?lang=en&aliyot=0 |website=www.sefaria.org}}</ref> }}

==Meaning of "work"==
Though ''melakha'' is usually translated as "work" in English, the term does not correspond to the ordinary definition of the term, as explained below.
The traditional analysis and explanation of the term, as well as the logic for identifying the activities prohibited to be done on the Sabbath, is recorded in [[Shabbat (Talmud)|tractate ''Shabbat'']] (70a; 49b). 

The rabbis there noted the symmetry between [[Genesis creation narrative#First narrative: Genesis 1:1–2:3|Genesis 2:1–3]] and Exodus 31:1–11 and derive the rule on this basis based on [[Baraita of Rabbi Ishmael#The_13_Rules|the Thirteen Rules of Rabbi Ishmael]]. The same term ''melakha'' ["work"] is used in both places:

*{{bibleverse||Genesis|2:1–3|HE}} uses the term ''melakha'' in reference to the Creation:
{{quote|Heaven and earth, and all their components, were completed. With the seventh day, God finished all the work [''melakha''] that He had done. He ceased on the seventh day from all the work [''melakha''] that he had been doing. God blessed the seventh day, and he declared it to be holy, for it was on this day that God ceased from all the work [''melakha''] that he had been creating to function.}}

*{{bibleverse||Exodus|31:1–11|HE}} provides detailed instructions for the construction of the [[Tabernacle]], again using the term ''melakha''. The word is usually translated as "workmanship", which has a strong element of "creation" or "creativity". This section immediately precedes the section concerning Sabbath rest quoted above. 

From the common wording (in the Hebrew original), and the juxtaposition of subject matter, the rabbis of the [[Mishnah]] derive a basis, as well as a listing, as to which activities are prohibited on the Sabbath. 
In the first passage, there is a "ceasing from" "creation" or "creating",<ref name="ohr"/> thus ''melakha'' in the latter paragraph is also taken to refer to creative, and mindful, activity. As regards the listing: similarly, the activities required for the construction of the Tabernacle and preparing the [[showbread]] form the thirty-nine categories of activity listed below.

==Definition==
All the categories of work prohibited on the Sabbath are derived from activities which were required in the setting up, and maintenance of, the [[Tabernacle]] known as the "Mishkan". The first group of eleven activities are involved in the making of the [[showbread]]s that were always present in the Mishkan. Or, according to another opinion, the exact same eleven activities were required for the procurement and manufacture of [[Dyeing|dye]]s required for the making of the [[Tapestry|tapestries]] that were used as part of the roofing of the Tabernacle. The next grouping was for the manufacture of the tapestries, starting with the manufacture of wool right from the shearing process. The next group were for the manufacture of the leather hides also used in the Tabernacle's covering starting right from the trapping of animals. The last group of activities are grouped together for things that were required in the construction, disassembly and running of the Tabernacle itself.

The thirty-nine ''melakhot'' are not so much activities as ''categories'' of activity. For example, "threshing" usually refers exclusively to the loosening of the edible part of [[Cereal|grain]] attached to its [[chaff]]. From this heading the Talmudic legal discussion applies this to any separation of intermixed materials where a desirable inner portion is extracted from an undesirable exterior element. So, "threshing" was the heading of the topic that was used to describe this process as it was familiar to all in Talmudic times.

Many [[rabbinical literature|rabbinical scholars]] have, as above, pointed out that these regulations of labor have something in common&nbsp;– they prohibit any activity that is externally [[creativity|creative]], or that exercises control or dominion over one's [[natural environment|environment]].

The extension of the definition is consistent with [[Angels_in_Judaism#Etymology|the common etymology]] -''melakha'' for "work" and ''malach'' for messenger / agent  or "angel": just as the ''malach'' is the agent used to bring about the realization and execution of a certain idea, so does ''melakha'' take a thought or idea and carry through to turn it into a reality.<ref name="ohr">{{Cite web|title=Laborious Work and Angelic Creativity by Rabbi Reuven Chaim Klein|url=https://ohr.edu/8786|access-date=2021-10-26|website=Ohr Somayach}}</ref>

The definitions presented in this article are only 'headings' for in-depth topics and without study of the relevant laws it would be very difficult, perhaps impossible, to properly keep the Sabbath according to Halacha/Jewish Law.

==The thirty-nine creative activities==
The 39 melakhot are discussed in the [[Talmud]] in [[Shabbat (Talmud)|tractate Shabbat]]. As listed in the [[Mishna]]  (Shabbat 7:2), they are as follows:<ref name=Kehati>{{cite book |last1=Kehati |first1=Pinchas |author-link1=Pinchas Kehati|editor1-first= Avner |editor1-last= Tomaschoff |others= Levin, Edward (translator) |title= Mishnayot Mevuarot |trans-title= Commentary on the Mishna |volume= Seder Mo’ed vol. 1|year=1994|location=Jerusalem, Israel|pages=1–2 |chapter= Shabbat}}</ref><ref name=RGT260>{{cite book|last=Steinsaltz|first=Adin|title=Reference Guide to the Talmud|publisher=Koren| year=2013|isbn=978-1-59264-312-7 |chapter=Shabbat|pages=260–263}}</ref>

'''Transferring between domains''' (see below) and preparing food are permitted on [[Jewish holidays]]. These are the only exceptions to the rule that activities prohibited on the Sabbath are likewise prohibited on holidays.

''Note:'' The thirty-nine prohibited activities are '''bolded'''.

===The Order of Bread===

====[[Plough|Ploughing]]====
Hebrew: {{Script/Hebrew |חוֹרֵשׁ}} ('''Ḥoraish''')

Definition: Promotion of substrate in readiness for plant growth.

Included in this prohibition is any preparation or improvement of any material for agricultural use, be it soil, water for [[hydroponics]], etc.. This activity is standalone; irrespective of whether seeding takes place in the substrate subsequently. 

This includes dragging chair legs in soft soil thereby unintentionally making furrows, or pouring water on arable land that is not saturated. Making a hole in the soil would also provide protection for a seed placed there from rain and runoff; even if no seed is ever placed there, the soil is now enhanced for the process of planting.

The Mishna (Shabbat 7:2) lists ploughing after planting, although one must plow a field before planting. The Gemara asks why this order occurs and answers that the author of this Mishna was a [[Tannaim|Tanna]] living in the [[Land of Israel]], where the ground is hard. Since the ground is so hard in Israel, it needed to be ploughed both before planting and after planting. The Mishna lists ploughing second, teaching that the second ploughing (after planting) is [also] prohibited. (The ploughing before the planting is also prohibited, if not biblically, certainly rabbinically). The [[Rambam]] lists ploughing first and planting second.

See further: [[Mishneh Torah]] ''Shabbat'' 7:3, 8:1, 21:2–4; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 10

====[[Sowing|Planting]]====
[[Hebrew language|Hebrew]]: {{Script/Hebrew|זוֹרֵעַ}} ('''Zoray'ah''')

Definition: Promotion of plant growth.

Not only planting is included in this category; other activities that promote plant growth are also prohibited. This includes watering, fertilizing, planting seeds, or planting grown plants.

See further: [[Mishneh Torah]] ''Shabbat'' 8:2, 21:5; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 336; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 11

====[[Harvest|Reaping]]====
Hebrew: {{Script/Hebrew|קוֹצֵר}} ('''Kotzair''')

Definition: Severing a plant from its source of growth.

Removing all or part of a plant from its source of growth is reaping. Climbing a tree is rabbinically forbidden, for fear this may lead to one tearing off a branch. Riding an animal is also rabbinically forbidden, as one may unthinkingly detach a stick with which to hit the animal.

See further: [[Mishneh Torah]] ''Shabbat'' 8:3–5, 21:6–10; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 12

====[[Harvest|Gathering]]====
Hebrew: {{Script/Hebrew|מְעַמֵּר}} ('''Me'amer''')

Definition: Initial gathering of earth-borne/organic material in its original place.

E.g. After picking strawberries, forming a pile or collecting them into one's pockets, or a basket. Collecting [[rock salt]] or any mineral (from a mine or from the Earth) and making a pile of the produce. This can only occur in the place where the gathering should take place. So, a bowl of apples that falls in a house can be gathered as 1) they do not grow in that environment and 2) they were already initially gathered in the orchard.

However, ''subsequent'' gathering, which improves the object(s) affected ''is'' included in this law. For example, stringing diamonds together to form a [[necklace]] is a significant improvement of their gathered status. This may well extend to [[pearls]] as well.

See further: [[Mishneh Torah]] ''Shabbat'' 8:5, 21:11; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 13

====[[Threshing]]/[[Resource extraction|extraction]]====
Hebrew: {{Script/Hebrew|דָּשׁ}} ('''Dosh''')

Definition: Extraction of a desirable inner from an undesirable outer.

This is derived from the cracking of the husks that encase the kernels of wheat. These undesirable husks have to be cracked open in order to extract the desirable inner kernels in order to process them further.

This is a large topic of study. It refers to any productive '''extraction''' and includes juicing fruits and vegetables and wringing (desirable fluids) out of cloths, as the juice or water inside the fruit is considered 'desirable' for these purposes, while the pulp of the fruit would be the 'undesirable.' 

As such, squeezing (''S'ḥita'') to extract a desirable inner is generally forbidden unless certain rules are applicable dependant upon the case. The wringing of undesirable water out of cloths may ''also'' come under '''scouring/laundering'''. This activity should be viewed more accurately as ''extraction'', while '''sorting''' (see below) is more akin to ''purification''.

See further: [[Mishneh Torah]] ''Shabbat'' 8:7–10, 21:12–16; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 319–321; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 14

====[[Winnowing]]====
Hebrew: {{Script/Hebrew|זוֹרֶה}} ('''Zoreh''')

Definition: Sorting undesirable from desirable via the force of air (Babylonian Talmud), or dispersal via the force of air (Jerusalem Talmud).

In the Babylonian Talmud this refers exclusively to an act of separation, for example, [[chaff]] from [[cereal|grain]]&nbsp;– i.e. to any separation of intermixed materials. Example: If one has a handful of peanuts, in their paper-thin brown skins, and one blows on the mixture of peanuts and skins, dispersing the unwanted skins from the peanuts, this would be an act of '''winnowing''' according to both the Babylonian and Jerusalem Talmud.

The Jerusalem Talmud has a more inclusive and general definition of ''Zoreh''. By this definition, use of the [[Venturi effect|Venturi tube]] spray system and [[spray painting,]] would come under this prohibition, while butane or propane propelled sprays (common in deodorants and air fresheners, etc.) are permissible to operate as the dispersal force generated is not from air, rather from the propellant within the can. According to the Babylonian Talmud's definition, neither of the above spraying methods is involved in sorting undesirable from desirable and therefore not part of this heading.

Rabbi [[Moses Isserles]] (the Rema) holds that, unusually, the Jerusalem Talmud's definition should ''also'' be taken into account. As there's no argument between the Rema and the Beit Yosef on this point, Ashkenazi and Sephardic Jews do not disagree with the Rema's extended inclusion of the Jerusalem Talmud's definition in this case.

See further: [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 219:7; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 15.

====[[Sorting]]/[[Water purification|purification]]====
Hebrew: {{Script/Hebrew|בּוֹרֵר}} ('''Borer''')

Definition: Removal of undesirable from desirable from a mixture of types.

In the Talmudic sense usually refers exclusively to the separation of [[debris]] from [[cereal|grain]]&nbsp;– i.e. to any separation of intermixed materials which renders edible that which was inedible. Thus, picking small bones from [[fish]] in order to eat the meat would be borer. This prohibition has led to the popularity of [[gefilte fish]] as a culinary dish on the Sabbath. As any bones present are ground into the mix prior to being cooked or sold, eating this does not present the issue of wanting to remove bones (undesirable) from the fish (desirable).

'''Sorting/purification''' differs from '''threshing/extraction''' as here there is a <u>mixture of types</u>, and sorting a mixture via the removal of undesirable elements leaves a purified, refined component. In contrast, '''threshing/extraction''' does not entail sorting or purification, just extraction of the inner from the unwanted housing or outer component, such as squeezing a grape for its juice. The juice and the pulp have not undergone sorting, the juice has been extracted from the pulp.

{{anchor|peanut_example}}For example, suppose that one has a bowl of mixed raisins and peanuts, and desires to eat only the raisins. Removing (effectively sorting) the peanuts from the bowl, leaving a 'purified' pile of raisins free from unwanted peanuts, would be '''sorting/purification''' as the peanuts are removed. However, removing the ''desirable'' raisins from the peanuts does not purify the mixture, as one is left with undesirable peanuts (hence unrefined) not a refined component as before, and is thus permissible. Note that in this case there has not been any extraction of material from either the peanuts or raisins ('''threshing/extraction'''), just the sorting of undesirable from desirable ('''sorting/purification''').

General Introduction:
:After threshing, a mixed collection of waste matter remained on the threshing floor together with the grain kernels. Included in this combination would be small pebbles and similar debris.
:These pebbles could not be separated by winnowing because they were too heavy to be carried by the wind. The pebbles and debris were therefore sorted and removed by hand. This process is '''sorting/purification'''.

:Any form of selecting from (or sorting of) an assorted mixture or combination can be borer. This includes removing undesired objects, or matter from a mixture or combination.

Borer with mixed foods:
:Even though the classic form of borer as performed in the Mishkan involved the removal of pebbles and similar waste matter from the grain produce, '''sorting/purification''' is by no means limited to the removal of "useless" matter from food. In fact, any selective removal from a mixture can, indeed, be '''sorting/purification''', even if the mixture contains an assortment of foods. The criteria are types and desire, not intrinsic value. Therefore, removing any food or item from a mix of different types of foods simply because he does not desire the item at that time is considered '''sorting/purification'''.

The three conditions of '''sorting/purification''':

:'''Sorting/purification''' is permitted when three conditions are fulfilled simultaneously. It is absolutely imperative that all three conditions be present while '''sorting/purifying'''

# ''B'yad'' (By hand): The selection must be done by hand and not a utensil that aids in the selection.
# ''Oḥel Mitoḥ Psolet'' (desired from undesired): The desired objects must be selected from the undesired, and not the reverse; that is, unless it is impossible to remove desired from undesirable.<ref>{{Cite book |last=Kagan |first=Rabbi Yisroel Meir Hakohein |title=Mishna Berurah |year=1884 |pages=319, 19 Biyur Halacha "Liklof"}}</ref>
# ''Miyad'' (Immediate use): The selection must be done immediately before the time of use and not for later use. There is no precise amount of time indicated by the concept of "immediate use" (''miyad''). The criteria used to define "immediate use" relate to the circumstances. For instance if a particular individual prepares food for a meal rather slowly, that individual may allow a more liberal amount of time in which to do so without having transgressed "borer."

Examples of Permissible and Prohibited Types of '''sorting/purification''':

# Peeling fruits: Peeling fruits is permissible with the understanding that the fruit will be eaten right away.
# Sorting silverware: Sorting silverware is permitted when the sorter intends to eat the Sabbath meal immediately. Alternatively, if the sorter intends to set up the meal for a later point, it is prohibited.
# Removing items from a mixture: If the desired item is being removed from the mix then this is permissible. If the non-desired item is being removed, the person removing is committing a serious transgression according to the laws of the Sabbath.

See further: [[Mishneh Torah]] ''Shabbat'' 8:11–13, 21:17; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 319; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 16<ref>[http://www.shemayisrael.co.il/parsha/ostroff/archives/shabbos56.htm#_ftnref1 "Does Borer  apply to the sorting of food items as well or only to separating between waste and food?"], Weekly Hilchos Shabbos Series.</ref>
<ref>[http://www.dailyhalacha.com/Display.asp?PageIndex=43&ClipID=533 Some Laws Regarding Borer On Shabbat and Yom Tov], Rabbi Eli Mansour, DailyHalacha.com.</ref>
<ref>[http://www.rabbisedley.com/halacha/shabneg/borer.pdf borer.pdf], Rabbi Sedley</ref>
<ref>[http://www.torahtots.com/torah/39melachot.htm#7 7 – ''Borer'' – Sorting (selecting, separating)], The 39 Melachot Lamed-Tet Melachot, Torah Tots, Inc.</ref>
<ref>[http://torah.org.il/learning/halacha/classes/class379.html# Chapter 80:15 Some Activities Forbidden on Shabbos] {{Webarchive|url=https://web.archive.org/web/20110721144044/http://torah.org.il/learning/halacha/classes/class379.html |date=2011-07-21 }}, Halacha-Yomi, Rabbi Ari Lobel and Project Genesis.</ref><ref>{{Cite web |title=Borer Archives |url=https://corehalachos.com/shabbos/borer/ |access-date=2025-03-02 |website=Core Halachos |language=en-US}}</ref>

====[[Mill (grinding)|Grinding]]====
Hebrew: {{Script/Hebrew|טוֹחֵן}} ('''Ṭoḥain''')

Definition: Reducing an earth-borne thing's size for a productive purpose.

'''Dissection''' can arise in simply cutting into pieces fruits or vegetables for a salad. Very small pieces would involve '''dissection''', therefore cutting into slightly larger than usual pieces would be permitted, thus avoiding cutting the pieces into their final, most usable, state.

All laws relating to the use of [[medicine]] on the Sabbath are a ''toldah'', or sub-category, of this order, as most medicines require pulverization at some point and thus are '''dissected'''. The laws of medicine use on the Sabbath are complex; they are based around the kind of illness the patient is suffering from and the type of medication or procedure that is required. Generally, the more severe the illness (from a halakhic perspective) the further into the list the patient's situation is classed. As a patient is classed as more ill there are fewer restrictions and greater leniencies available for treating the illness on the Sabbath. The list of definitions, from least to most severe, is as follows:

# {{Script/Hebrew|מיחוש בעלמא}} / ''Mayḥush beAl'ma'' / Minor Indisposition
# {{Script/Hebrew|מקצת חולי}} / ''Mikṣat Ḥoli'' / Semi-illness
# {{Script/Hebrew|צער גדול}} / ''Ṣa'ar Gadol'' / Severe Pain (Can in some cases be practically regarded as level 4)
# {{Script/Hebrew|חולה כל גופו}} / ''Ḥoleh Kol Gufo'' / Debilitating Illness
# {{Script/Hebrew|סכנת אבר}} / ''Sakanat Ever'' / Threat to a Limb or Organ (Can in some cases be practically regarded as level 6)
# {{Script/Hebrew|ספק פיקוח נפש}} / ''Sofek Pikuaḥ Nefesh'' / Possibly Life-Threatening (Practically treated as level 7)
# {{Script/Hebrew|פיקוח נפש}} / ''Pikuaḥ Nefesh'' / Certainly Life-Threatening

For most practical applications the use of medicines on the Sabbath, there are primarily two categories of non-life-threatening (''Pikuaḥ Nefesh'') illnesses and maladies. They are either ''Meiḥush b'Al'ma'' or ''Ḥoleh Kol Gufo''. In many or most practical applications for non-trained personnel, there are practically only three category levels (1, 4, & 7) as the line of distinction between them can often be difficult to ascertain for the untrained and it may prove dangerous to underestimate the condition.

See further: [[Mishneh Torah]] ''Shabbat'' 8:15, 21:18–31; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 321; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 17

====[[Sieve|Sifting]]====
Hebrew: {{Script/Hebrew|מְרַקֵּד}} ('''Merakaied''')

Definition: Sorting desirable from undesirable by means of a specifically designed utensil.

This is essentially the same as '''sorting/purification''' (see above) but performed with a utensil specifically designed for the purpose of sorting, such as a sieve, strainer, or the like. As such, '''sorting/purifying''' with such a device, such as the netting of a tea bag, would be classed as an act of sifting. 

For instance, using a [[French press|cafetière]] coffee maker would involve Merakaied. As one pushes the plunger down, to sift out the unwanted coffee grinds, a purification of the coffee solution is taking place. The undesirable grinds are segregated, leaving clear coffee solution that can be decanted to another vessel, e.g., a cup or mug. This act is identical to that the act of Borer but done with a tool or utensil specifically designed for purpose. This classes this act as one of Merakaied, not Borer.

Importantly, Merakaid, unlike Borer, occurs whether one sifts/strains desirable or undesirable components from a mixture. If the separation occurs through use of a specialised tool it falls under the prohibition of Merakaied. 

There's no ''B'yad'' (by hand) exemptions with Merakaid as there is with Borer. Borer done by hand for immediate use (where one's removed the desirable component) is permitted on the Sabbath. In the case of ''Borer'' the reason this is permitted is because ''B'yad'' is logically considered an extension of the "Derech Achila" (mode of eating) principle, which allows all creative activities when done as part of the eating process. As Merakaid has a specific utensil employed, this is considered a stage away from the eating process. Therefore, the extension of the ''B'yad'' principle cannot apply.

See further: [[Mishneh Torah]] ''Shabbat'' 8:14, 21:32; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 321, 324; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 18

====[[Kneading]]/[[wikt:amalgamation|Amalgamation]]====
Hebrew: {{Script/Hebrew|לָשׁ}} ('''Losh''')

Definition: Combining particles into a semi-solid or solid mass via liquid.

The accepted description of this category, translated to "'''kneading'''", is inaccurate. More precisely, the prohibited activity is '''amalgamation''' or combining solid and liquid together to form a paste or [[dough]]-like substance.

There are four categories of produced substances:
# ''Belilah Avah'' (a thick, dense, non-pourable mixture)
# ''Belilah Rakha'' (a thinner, pourable mixture)
# ''Mashkeh/Davar Nozel'' (a pourable liquid with a similar [[viscosity]] to water)
# ''Ḥatikhot Gedolot'' (large pieces mixed with a liquid)

Only producing a ''Belilah Avah'' is biblically forbidden. 

A ''Blilah Raḥa'' mixture is rabbinically forbidden but may be produced by using a ''shinui'' (unusual mode), such as the reversing the adding of the ingredients ''and'' either mixing in crisscross rather than circular motions or mixing with the handle-end of a utensil. 

As ''Mashkeh/Davar Nozel'' and ''Ḥatikhot Gedolot'' are not really mixtures, even after adding the liquid to the solid, making them is fully permitted not requiring ''shinui'' (unusual mode).

See further: [[Mishneh Torah]] ''Shabbat'' 8:16, 21:33–36; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 321,324; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 19

====Cooking/baking====
Hebrew: {{Script/Hebrew|אוֹפֶה/בִּשׁוּל}} ('''Bishul'''/'''Ofeh''')

Definition for <u>solids</u>: Desirably changing the properties of something via heat.

Definition for <u>liquids</u>: Bringing a liquid's temperature to the heat threshold. This threshold is known as ''yad soledet bo'' (lit. "A hand reflexively recoils [due to such heat]"). According to ''Igrot Moshe'' (Rabbi [[Moshe Feinstein]]) this temperature is {{convert|110|F|order=flip}}.

(Note, however, that ''[[cooking]]/[[baking]]'' is permitted on [[Jewish holidays]].  It is an exception to the rule that activities prohibited on the Sabbath are likewise prohibited on holidays.)

Any method of cooking food to prepare it for eating is included in this prohibition. For example, vegetables may not be ''cooked'' to soften them for eating. Baking was performed in the Mishkan as showbreads were continually required. Some opine immersion cooking is listed regarding the preparation of the dyes used for the tapestries.

This law is not restricted to foods. Firing a brick in a [[kiln]] or [[Tempering (metallurgy)|tempering]] a piece of metal in a [[Metallurgical furnace|furnace]] would also be included in desirably changing the properties of an item via heat. However, destroying an item, for no constructive purpose, via heat would not be scripturally prohibited. So, overcooking an item until it's burnt beyond edibility doesn't fall under this prohibition.

See further: [[Mishneh Torah]] ''Shabbat'' 22:1–10; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 318; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 22

===The Order of Garments===

====[[Sheep shearing|Shearing]]====
Hebrew: {{Script/Hebrew|גּוֹזֵז}} ('''Gozeiz''')

Definition: Severing/uprooting any body-part of a creature.

[[Sheep shearing|Shearing]] a sheep, having a haircut, plucking one's eyebrows or paring one's nails would fall into this category. 

This law is analogous to Kotzer. Kotzer is the same activity but performed on a vegetative item still attached to its source of growth.  

See further: [[Mishneh Torah]] ''Shabbat'' 9:179, 22:13–14; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 21

====Scouring/[[Laundry|laundering]]====
Hebrew: {{Script/Hebrew|מְלַבֵּן}} ('''Melabain''')

Definition: Cleansing absorbent materials of absorbed/ingrained impurities.

See further: [[Mishneh Torah]] ''Shabbat'' 9:10–11 22:15–20; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 301–302; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 22 There are three main areas of this activity: 

* ''Sherioh'' - Soaking
* ''Shifshuf'' - Scrubbing
* ''S'ḥita'' - Squeezing/Wringing

====[[Carding]]/combing wool====
Hebrew: {{Script/Hebrew|מְנַפֵּץ}} ('''Menapeitṣ''')

Definition: Separating/disentangling fibers.

See further: [[Mishneh Torah]] ''Shabbat'' 9:12; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 23

====[[Dyeing]]====
Hebrew: {{Script/Hebrew|צוֹבֵעַ}} ('''Tzove'ah''')

Definition: Coloring/enriching the color of any material or substance.

Merely enriching a color already present, such as applying clear gloss to wood or a fingernail, thus enriching its colour/appearance, would transgress the scriptural law. (This may also present issues of '''fine-tuning/perfecting''', as well).

There may be an exemption for foods as they are not considered permanent. However, aesthetically coloring foods for decoration, such as in a [[sugar sculpture]], is included.

See further: [[Mishneh Torah]] ''Shabbat'' 9:13–14, 22:23; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 320; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 24

====[[Spinning (textiles)|Spinning]]====
Hebrew: {{Script/Hebrew|טוֹוֶה}} ('''Toveh''')

Definition: Twisting fibers into a thread or twining strands into a yarn.

See further: [[Mishneh Torah]] ''Shabbat'' 9; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 25

====[[Warp (weaving)|Warping]]====
Hebrew: {{Script/Hebrew|מֵיסַךְ}} ('''Meisach''')

Definition: Creating the first form for the purpose of weaving.

See further: [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 25

====Making two loops/threading [[heddle]]s====
Hebrew: {{Script/Hebrew|עוֹשֶׂה שְׁתֵּי בָּתֵּי נִירִין}} ('''Oseh Sh'tei Botei Nirin''')

Definition: Forming loops for the purpose of weaving. This also applies to the threading of two heddles on a loom to allow a [[Shed (weaving)|shed]] for the [[Shuttle (weaving)|shuttle]] to pass through. 

According to the Rambam, however, this activity is described as the making of net-like materials.

See further: [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 25

====[[Weaving]]====
Hebrew: {{Script/Hebrew|אוֹרֵג}} ('''Oreg''')

Definition: Forming fabric (or a fabric item) by interlacing long threads passing in one direction with others at a right angle to them.

See further: [[Chayei Adam|Ḥayei Adam]] ''Shabbats'' 25

====Separating two threads====
Hebrew: {{Script/Hebrew|פּוֹצֵעַ}} ('''Potze'ah''') lit. unravelling. Or, according to the Rambam {{Script/Hebrew|בּוֹצֵעַ}} ('''Botze'ah''') unweaving

Definition: Removing, cutting or tearing fibres from their frame, [[loom]] or place. This would include tearing cotton wool apart.

According to the Rambam it's removing/unpicking threads from woven material, which only applies to material that's undergone the weaving process. 

See further: [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 25

====[[Knot|Tying]]====
Hebrew: {{Script/Hebrew|קוֹשֵׁר}} ('''Koshair''')

Definition: Binding two pliant objects skillfully or permanently via twisting.

See further: [[Mishneh Torah]] ''Shabbat'' 10:1–6; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 26

====Untying====
Hebrew: {{Script/Hebrew|מַתִּיר}} ('''Matir''')

Definition: The undoing of any tied (see '''Tying''') or joined (see '''Tofer''') binding.

See further: [[Mishneh Torah]] ''Shabbat'' 10:1–6; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 27

====[[Sewing]]====
Hebrew: {{Script/Hebrew|תּוֹפֵר}} ('''Tofer''')

Definition: Combining separate objects into a single entity, whether through [[sewing]], [[Adhesive|gluing]], [[Staple (fastener)|stapling]], [[Welding joint|welding]], dry mounting, etc..

See further: [[Mishneh Torah]] ''Shabbat'' 10:9, 11; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 340; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 28

====Tearing====
Hebrew: {{Script/Hebrew|קוֹרֵעַ}} ('''Kore'ah''')

Definition: Ripping an object in two or undoing any sewn (see '''Sewing''') connection.

See further: [[Mishneh Torah]] ''Shabbat'' 10:10; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 340; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 29, ''Shabbat'' 7

===The Order of Hides===

====[[Trapping (Animal)|Trapping]]====
Hebrew: {{Script/Hebrew|צָד}} ('''Tzod''')

Definition: Forcible confinement of a living creature.

The Mishna does not just write "trapping"; rather, the Mishna says "trapping deer". According to at least one interpretation, {{Citation needed|date=September 2007}} this teaches that to violate the Torah's prohibition of Trapping, two conditions must be met:
# The trapped animal must be non-domesticated.
# The animal must not be legally confined. For example, closing one's front door, thereby confining insects in one's house is not considered trapping as no difference to the insect's 'trappable' status has occurred. I.e. it was as easy or difficult to trap it now as when the door was open.

This creates practical questions such as: "May a fly be trapped under a cup on Shabbat?" The ''Meno Netziv'' says that an animal that is not normally trapped (e.g. a fly, or a lizard) is not covered under the Torah prohibition of trapping, but it's a rabbinic prohibition to do so, therefore one is not allowed to trap the animal. However, if one is afraid of the animal because of its venomous nature or that it might have [[rabies]], one may trap it. If life or limb is threatened, it may be trapped and even killed if ''absolutely'' necessary.

Animals which are considered too slow-moving to be 'free' are not included in this category, as trapping them does not change their legal status of being able to grab them in 'one hand swoop' (a term used by the [[Rambam]] to define this law). A snail, tortoise, etc. may therefore be confined as they can be grabbed just as easily whether they are in an enclosure or unhindered in the wild. For these purposes trapping them serves no change to their legal status regarding their 'ease of capture,' and they are termed legally pre-trapped due to their nature. '''Trapping''' is therefore seen not as a 'removal of liberty,' which caging even such a slow-moving creature would be, but rather the confining of a creature to make it easier to capture in one's hand.

Laying traps violates a rabbinic prohibition regardless of what the trap is, as this is a normal method of trapping a creature.

See further: [[Mishneh Torah]] ''Shabbat'' 10:15; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 317; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 30

====[[Shechita|Killing]]====
Hebrew: {{Script/Hebrew|שׁוֹחֵט}} ('''Shoḥeit''')

Definition: Ending a creature's life, whether through slaughter or any other method.

See further: [[Mishneh Torah]] ''Shabbat'' 11:1–4; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 316; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 31

====[[Flaying]]/skinning====
Hebrew: {{Script/Hebrew|מַפְשִׁיט}} ('''Mafshit''')

Definition: Removing the hide from the body of a dead animal.

(Removing skin from a live creature would fall under '''shearing'''.)

See further: [[Mishneh Torah]] ''Shabbat'' 11:5–6, 22:1–10; [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 321, 327; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 32

====[[wikt:curing|Curing]]/preservation====
Hebrew: {{Script/Hebrew|מְעַבֵּד}} ('''Me'abaid'''); sometimes referred to as "Salting" {{Script/Hebrew|מְוֹלֵחַ}} ('''Mole'aḥ''')

Definition: Preserving any item to prevent spoiling for a long period of time.

The list of activities in the [[Mishna]] includes salting hides and curing as separate categories of activity; the [[Gemara]] (Tractate Shabbat 75b) amends this to consider them the same activity and to include "tracing lines", also involved in the production of leather, as the thirty-ninth category of activity.<ref>{{Cite web|url=http://www.torahtots.com/torah/39melachot.htm|title=Torahtots 39 Melachot}}</ref>

This activity extends rabbinically to salting/pickling foods for non-immediate use on the Sabbath.

See further: [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 32–33, [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] Ḥayim 321, 327.

====Smoothing====
Hebrew: {{Script/Hebrew|מְמַחֵק}} ('''Memaḥeik''')

Definition: Scraping/sanding a surface to achieve smoothness. The [[Jerusalem Talmud]] (''[[Shabbat (Talmud)|Shabbat]]'' 7:2)<ref>{{cite book |editor-last=Rozenboim |editor-first=David Yonah|title=Jerusalem Talmud |script-title=he:תלמוד ירושלמי עוז והדר |trans-title=Talmud Yerushalmi |volume=4 |edition=Oz ve-Hadar |date=2010 |page=64a (Shabbat 7:2) |publisher=Friedman{{ndash}}[[Oz Vehadar|Oz ve-Hadar]]|location=New York |language=he |oclc=695123759 }}</ref> describes the forbidden labor as being learnt from the act of rubbing animal skins against the surface of a stone pillar or column in order to render the hide soft and pliable.   

This law contains a sub-law (known as a ''Tolda'') called {{Script/Hebrew|מְמַרֵחַ}} '''Memarei'aḥ''' which prohibits the smearing or smoothing of an already pliable substance.

See further: [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 34–35

====[[Groove (engineering)|Scoring]]====
Hebrew: {{Script/Hebrew|מְשַׂרְטֵט}} ('''Mesartait''')

Definition: Scoring/drawing a cutting guideline.

See further: Jerusalem [[Talmud]], Tractate Shabbat, Chapter "Kelal Gadol", p.&nbsp;52.

====Measured [[cutting]]====
Hebrew: {{Script/Hebrew|מְחַתֵּךְ}} ('''Meḥataiḥ''')

Definition: Cutting any object to a specific size.

See further: [[Mishneh Torah]] ''Shabbat'' 11:7; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 36

=== The Order of Construction ===

====[[Writing]]====
Hebrew: {{Script/Hebrew|כּוֹתֵב}} ('''Kotev''')

Definition: Writing/forming a meaningful character or design.

Rabbinically, even writing with one's weaker hand is forbidden. The rabbis also forbade any commercial activities, which often lead to writing.

This melakha is notable due to the early non-biblical records of its observance. In one of the [[Arad ostraca]] (c. 600 BCE) a military commander is told to deliver goods on the first of the month, but only to record this delivery in writing on the second of the month (seemingly because writing was considered a forbidden melakha, and at the time melakha was avoided on [[Rosh Chodesh]] as well as Shabbat).<ref>{{Cite journal |last=לונשטם |first=שמואל א' |last2=Loewenstamn |first2=Samuel E. |date=1976 |title=Ostracan 7 from Arad, Attesting the Observance of the New-Moon-Day? / כתובת 7 מאוסטרקאות ערד, עדות לביטול מלאכה בראש חודש? |url=https://www.jstor.org/stable/23503560 |journal=Beit Mikra: Journal for the Study of the Bible and Its World / בית מקרא: כתב-עת לחקר המקרא ועולמו |volume=כא |issue=ג (סו) |pages=330–332 |issn=0005-979X}}</ref> Similarly, in the [[Al-Yahudu Tablets]] (c. 500 BCE), dates were not signed on Shabbat.

See further: [[Mishneh Torah]] ''Shabbat'' 11:9–17, 23:12–19; [[Shulkhan Arukh|Shul]][[Orach Chayim|ḥ]]<nowiki/>an Arukh [[Orach Chayim|Oraḥ]] [[Chayei Adam|Ḥ]]<nowiki/>ayim 340; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 36

====[[Eraser|Erasing]]====
Hebrew: {{Script/Hebrew|מוֹחֵק}} ('''Moḥaik''')

Definition: Cleaning/preparing a surface to render it suitable for writing.

Erasing in order to write two or more letters is an example of erasing.

See further: [[Mishneh Torah]] ''Shabbat'' 11:17; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 38

====[[Construction]]====
Hebrew: {{Script/Hebrew|בּוֹנֶה}} ('''Boneh''')

Definition: Contributing to the forming of any permanent structure.

See further: [[Mishneh Torah]] ''Shabbat'' 10:12–14 22:25–33; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 39–44

'''Construction''' can take two forms. First, there was the action of joining the different pieces together, just like in the making of the make the Mishkan. E.g., inserting the handle of an axe into the socket is a derived form of this activity. Another type is to add to an already existing structure called Mosif Al HaBinyan. As such, putting a nail into a wall in order to serve a useful purpose such as hanging a picture, would be adding the nail to the already existing wall structure.

Making a protective covering (or a tent) is forbidden, as is setting up a fixed partition. 

Opening and closing a door is perfectly permitted due to the presence of a [[hinge]]. This shows that this is the intended use and falls under a heading of "Derech Tashmisho"/Mode of Use. Opening and closing a collapsible [[Baby transport|stroller]] is permitted due to this concept. However, placing a plank or board into a doorway, or gap in a wall to serve as a door is forbidden. This would be an act of construction of plugging the gap in the wall.

====[[Demolition]]====
Hebrew: {{Script/Hebrew|סוֹתֵר}} ('''Sotair''')

Definition: Demolishing for any constructive purpose.

For example, knocking down a wall in order to extend or repair the wall would be demolition for a constructive purpose. Combing a wig to set it correctly and pulling out hairs during the procedure with a metal toothed brush or comb would be constructive 'demolition', as each hair that is removed in the process of the wig (a utensil) is progressing its state towards a desired completion. Each hair's removal partially '''demolishes''' the wig (for these legal purposes) and is considered constructive when viewed in context of the desired goal.

See further: [[Mishneh Torah]] ''Shabbat'' 10:15; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 39, 43

====Final Completion/Fine-tuning/Perfecting====
Hebrew: {{Script/Hebrew|מַכֶּה בְּפַּטִּישׁ}} ('''Makeh bePatish'''), literally, ''strike with [of] the [[hammer]]''.

Definition: Any initial act of completion.

This complex, and possibly most abstract section of Sabbath law, refers to activities completing an object and/or bringing it into its final useful form.

For example, if the pages of a newspaper were poorly separated, slicing them open would constitute the final act of completion of the pages.<ref>Ribiat, ''infra''</ref>

Using a stapler involves transgressing '''final completion/fine-tuning/perfection''' in regard to the staple itself, (in addition to '''sewing''' affecting the papers being joined), which is brought into its final useful form by the base of the stapler forming the open staple into a curled clasp around the papers.<ref>Ribiat, ''infra''</ref>

According to the opinions that this category applies to foods, adding hot water to a pre-made '[[Pot Noodle|noodle-soup-pot]]' type cup (a dehydrated mixture of freeze-dried seasoning and noodles) would be the final act of completion for such a food as the manufacturer desired to make the product incomplete, awaiting the consumer to finish the cooking process at their convenience. This particular example would also violate '''Cooking/Baking''' as well if hot water from a kettle/urn was directly applied.<ref>Ribiat, ''infra''</ref>

Musical instruments are [[Muktza]], set aside for non-Sabbath use, as they are delicate and regularly require fixing and/or tuning as part of their regular use. Due to this, a Rabbinic restriction on handling musical instruments was enacted specifically because of Makeh bePatish. For example, if a [[guitar string]] is slightly out of [[Guitar tunings|tune]], even though the whole instrument is not considered broken, the string requires tuning to bring the entire instrument to its desired state. As such, the corrective tuning renders an act of Makeh BePatish on the whole instrument. The guitar is said to be 'in tune', ready for usual use. This is considered a significant enough improvement to be an act of Makeh BePatish.

See further: [[Mishneh Torah]] ''Shabbat'' 10:16–18, 23:4–9; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 44

====[[Igniting a fire|Ignition]]====
Hebrew: {{Script/Hebrew|מַבְעִיר}} ('''Mav'ir''')

Definition: Igniting, fueling or spreading a fire/flame.

This includes making, transferring or adding fuel to a fire. (Note, however, that transferring fire is permitted on [[Jewish holidays]].  It is an exception to the rule that activities prohibited on the Sabbath are likewise prohibited on holidays.) This is one of the few Sabbath prohibitions mentioned explicitly in the [[Torah]] ({{bibleverse||Exodus|35:3|HE}}).

Judaism requires [[Shabbat candles|Sabbath candles]] to be lit ''before'' the Sabbath; it is forbidden to light them ''on'' the Sabbath.

Ignition is one of the Sabbath laws that has been cited to prohibit [[electricity on Shabbat]].

See further: [[Mishneh Torah]] ''Shabbat'' 12:1; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 46

====[[Extinguishing a fire]]====
Hebrew: {{Script/Hebrew|מְכַבֶּה}} ('''Mechabeh''')

Definition: Extinguishing a fire/flame, or diminishing its intensity.

While extinguishing a fire is forbidden even when great property damage will result, in the event of any life-threatening fire, the flames must be extinguished,<ref>[[Shulkhan Arukh]] [[Orach Chayim]] 334.</ref> by the principle of ''[[pikuach nefesh|pikuaḥ nefesh]]''.

See further: [[Shulkhan Arukh|Shulḥan Arukh]] [[Orach Chayim|Ora]][[Shulkhan Arukh|ḥ]] [[Chayei Adam|Ḥ]]<nowiki/>ayim 334; [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 45

====Transferring between domains====
{{Main|Hotzaah}}

{{See also|Eruv#Eruv for carrying|l1=Eruv for carrying}}

Hebrew: {{Script/Hebrew|הוֹצָאָה}} ('''Hotza'ah''')

Definition: Transferring something from one domain type to another domain type or transferring within a public thoroughfare.

(Note, however, that '''Transferring between domain types''' is permitted on [[Jewish holidays]].  It is an exception to the rule that activities prohibited on the Sabbath are likewise prohibited on holidays.)

All areas are divided into four categories: a private domain (''Reshut haYocḥid''), a public thoroughfare (''Reshut haRabim''), an open, inhabited area (''Karmelit'') and areas not designated for human habitation, such as meadows, forests, etc. (''Karfef''). There are also special 'exempt areas' (''Makom Potur'') that only exist in public thoroughfares (and tend to be very small) with specific rules.<ref>Mishna, Shabbat, chapters 1 and 11</ref> 

* Transferring an object from a private domain to a public thoroughfare, and vice versa, is biblically forbidden. 
* Transferring an object between an open area to a private domain or public thoroughfare is rabbinically prohibited. 
* Transferring an object between an exempt area and any other domain is permissible. 
* In addition, transferring an object for a distance of four cubits (or more) in a public thoroughfare or open area is forbidden.

For these purposes "transferring" means ''both'' "removing [from one domain type] and depositing [in another domain type]". As such, carrying an article out of one domain type and returning to the ''same'' domain type, without setting it down in the interim in a different domain type, does not violate this activity. However, it is rabbinically prohibited to prevent confusion.

The definition of an area as public thoroughfare or private domain is related to its degree of enclosure, not solely based on ownership.

This law is often referred to as ''carrying''. This is a [[misnomer]]: carrying within a private domain is permitted; and carrying within an open area is biblically permitted (though rabbinically forbidden).

See further: [[Chayei Adam|Ḥayei Adam]] ''Shabbat'' 47–56.

==Exception: Saving of human life==
{{details|Pikuach nefesh}}
When human life is endangered, a Jew is not only allowed, but required, to violate any Sabbath law that stands in the way of saving that person.<ref>[http://www.israel21c.org/briefs/8-saved-during-qshabbat-from-hellq 8 saved during "Shabbat from hell"] {{webarchive |url=https://web.archive.org/web/20100119072338/http://www.israel21c.org/briefs/8-saved-during-qshabbat-from-hellq |date=January 19, 2010 }} (January 17, 2010) in [http://www.israel21c.org/ ''Israel 21c Innovation News Service''] Retrieved 2010–01–18</ref><ref>[http://www.ynetnews.com/articles/0,7340,L-3835327,00.html ZAKA rescuemission to Haiti 'proudly desecrating Shabbat'] Religious rescue team holds Shabbat prayer with members of international missions in Port au-Prince. Retrieved 2010–01–22</ref> The concept of life being in danger is interpreted broadly; for example, it is mandated that one violate the Sabbath to take a woman in active labor to a hospital.

==See also==
* [[Shomer Shabbat]]
* [[Rabbinically prohibited activities of Shabbat]]
* [[Biblical mile]]
* [[Driving during Shabbat]]
* [[Electricity on Shabbat]]
* [[Muktzeh]]
* [[Shabbos goy]]

== Notes ==
{{Notelist}}{{reflist}}

== References ==
* {{cite book
 | last = Ribiat
 | first = Rabbi Dovid
 | year = 1999
 | title = ספר ל״ט מלאכות The 39 Melochos
 | publisher = Feldheim Publishers
 | location = Jerusalem
 | isbn = 1-58330-368-5
}}

==External links==
* [http://www.torahtots.com/torah/39melachot.htm Detailed descriptions of the 39 melakhot]
* [https://ph.yhb.org.il/en/category/01/01-09/ The Principles of the Melakhot] in [[Peninei Halakha]] by Rabbi [[Eliezer Melamed]]

{{Jewish and Israeli holidays}}
{{Jewish life}}
{{Shabbat}}

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[[Category:Laws of Shabbat]]
[[Category:Negative Mitzvoth]]