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Learning & Values Texts & Writings Classic Texts Mishneh Torah (Rambam) Sefer Zemanim Shabbat
Shabbat - Chapter Twenty
By Rabbi Moshe ben Maimon ("Maimonides"); translated by Eliyahu Touger
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Shabbat - Chapter Nineteen
Shabbat - Chapter Twenty One
It is forbidden to transfer a burden on an animal on the Sabbath, as [Exodus 23:12] states, "[On the seventh day, you shall cease activity,] and thus your ox and your donkey may rest."1 This includes [not only] an ox and a donkey, but all animals, beasts, and fowl.2
Although a person is commanded to have [his animals] rest, he is not liable [for causing them to work], for the prohibition is derived from a positive commandment.3 Therefore, a person who directs his animal [while] it is carrying a burden on the Sabbath is not liable.4
אָסוּר לְהוֹצִיא מַשָּׂא עַל הַבְּהֵמָה בְּשַׁבָּת שֶׁנֶּאֱמַר (שמות כג יב) "לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ" וְכָל בְּהֶמְתֶּךָ. אֶחָד שׁוֹר וַחֲמוֹר וְאֶחָד כָּל בְּהֵמָה חַיָּה וָעוֹף. וְאִם הוֹצִיא עַל הַבְּהֵמָה אַף עַל פִּי שֶׁהוּא מְצֻוֶּה עַל שְׁבִיתָתָהּ אֵינוֹ לוֹקֶה לְפִי שֶׁאִסּוּרוֹ בָּא מִכְּלַל עֲשֵׂה. לְפִיכָךְ הַמְחַמֵּר אַחַר בְּהֶמְתּוֹ בְּשַׁבָּת וְהָיָה עָלֶיהָ מַשּׂאוֹי פָּטוּר:
Behold, there is [also] an explicit prohibition in the Torah [against working with an animal] as [Exodus 20:10] states: "Do not do any work on the Sabbath. [This includes] you, your son, your daughter, your servant, your maidservant and your beast."5
[This means that one should not perform forbidden labors such as] plowing and the like [together with an animal]. Since this is a prohibition which is punishable by death, [its violation does not incur] lashes.6
וַהֲלֹא לָאו מְפֹרָשׁ בַּתּוֹרָה שֶׁנֶּאֱמַר (שמות כ י) "לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וּבְהֶמְתֶּךָ", שֶׁלֹּא יַחֲרשׁ בָּהּ וְכַיּוֹצֵא בַּחֲרִישָׁה. וְנִמְצָא לָאו שֶׁנִּתָּן לְאַזְהָרַת מִיתַת בֵּית דִּין וְאֵין לוֹקִין עָלָיו:
It is forbidden for a Jew to lend or hire a large animal to a gentile so that the latter may perform work with it on the Sabbath, since [the Jew] is commanded to have his animal rest.7
Our Sages forbade selling a large animal to a gentile,8 lest one come to lend or hire [an animal to work on the Sabbath].9 A person who makes such a sale is penalized and is required to repurchase the animal, even if this requires paying ten times its worth.10
Even an animal that is injured11 should not be sold [to a gentile]. It is, however, permitted to sell [an animal to a gentile] through a broker,12 since a broker neither lends nor hires [beasts].
אָסוּר לְיִשְׂרָאֵל לְהַשְׁאִיל אוֹ לְהַשְׂכִּיר בְּהֵמָה גַּסָּה לְנָכְרִי שֶׁלֹּא יַעֲשֶׂה בָּהּ מְלָאכָה בְּשַׁבָּת וַהֲרֵי הוּא מְצֻוֶּה עַל שְׁבִיתַת בְּהֶמְתּוֹ. אָסְרוּ חֲכָמִים לִמְכֹּר בְּהֵמָה גַּסָּה לְנָכְרִי שֶׁמָּא יַשְׁאִיל אוֹ יַשְׂכִּיר. וְאִם מָכַר קוֹנְסִין אוֹתוֹ עַד עֲשָׂרָה בְּדָמֶיהָ וּמַחֲזִירָהּ. וַאֲפִלּוּ שְׁבוּרָה אֵין מוֹכְרִין. וּמֻתָּר לוֹ לִמְכֹּר לָהֶם עַל יְדֵי סַרְסוּר שֶׁהַסַּרְסוּר אֵינוֹ מַשְׂכִּיר וְאֵינוֹ מַשְׁאִיל:
It is permitted to sell a gentile a horse, since a horse is used only for human transportation13 and not for transporting burdens.14 [Hence, there is no forbidden labor involved, because] "a living entity carries itself."15
Just as it is forbidden to sell [such an animal] to a gentile, so too is it forbidden to sell it to a Jew who, we suspect, might sell it to a gentile.16
One may, however, sell [a gentile] a cow for the purpose of slaughter, [provided] he slaughters it in the seller's presence. One should not, however, sell [any animal], even an ox fattened for slaughter, without an explicit condition, lest the purchaser delay and work with it [on the Sabbath in the interim].17
וּמֻתָּר לִמְכֹּר לָהֶם סוּס שֶׁאֵין הַסּוּס עוֹמֵד אֶלָּא לִרְכִיבַת אָדָם לֹא לְמַשּׂאוֹי וְהַחַי נוֹשֵׂא אֶת עַצְמוֹ. וּכְדֶרֶךְ שֶׁאָסְרוּ לִמְכֹּר לְנָכְרִי כָּךְ אָסְרוּ לִמְכֹּר לְיִשְׂרָאֵל הֶחָשׁוּד לִמְכֹּר לְנָכְרִי. וּמֻתָּר לִמְכֹּר לָהֶם פָּרָה לִשְׁחִיטָה וְשׁוֹחֵט אוֹתָהּ בְּפָנָיו. וְלֹא יִמְכֹּר סְתָם אֲפִלּוּ שׁוֹר שֶׁל פְּטָם שֶׁמָּא יַשְׁהֵא אוֹתוֹ וְיַעֲבֹד בּוֹ:
In a place where the accepted custom is to sell a small animal18 to gentiles, one may make such a sale. In a place where the accepted custom is not to make such sales, one should not.19
In all places, however, a large non-domesticated animal should not be sold [to a gentile], just as a large domesticated animal should not be sold unless one does so via a broker.
מָקוֹם שֶׁנָּהֲגוּ לִמְכֹּר לָהֶן בְּהֵמָה דַּקָּה מוֹכְרִין. מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לִמְכֹּר אֵין מוֹכְרִין. וּבְכָל מָקוֹם אֵין מוֹכְרִין לָהֶם חַיָּה גַּסָּה כְּמוֹ שֶׁאֵין מוֹכְרִין לָהֶם בְּהֵמָה גַּסָּה אֶלָּא עַל יְדֵי סַרְסוּר:
Mishneh Torah (Moznaim)
Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.
[The following rules apply when] a person is on a journey and night falls on Friday, [but] he is not accompanied by a gentile to whom he could give his purse:20 If he has an animal with him,21 he should place his purse on [the animal] while it is walking, and when [the animal] desires to stand, he should remove [the purse] from it, so that it will not stand still while carrying [the purse]. [In this manner,] neither the removal of an article from its place, nor placing it down in a new position will have been performed [by the animal].22
It is forbidden for him to direct the animal, even with his voice alone, as long as the purse is on it, so that he will not be considered to be directing his animal on the Sabbath.23 Our Sages decreed24 that one should not place a purse on an animal on the Sabbath unless one is not accompanied by a gentile.25
מִי שֶׁהֶחְשִׁיךְ בַּדֶּרֶךְ וְלֹא הָיָה עִמּוֹ נָכְרִי שֶׁיִּתֵּן לוֹ כִּיסוֹ וְהָיְתָה עִמּוֹ בְּהֵמָה. מַנִּיחַ כִּיסוֹ עָלֶיהָ כְּשֶׁהִיא מְהַלֶּכֶת וּכְשֶׁתִּרְצֶה לַעֲמֹד נוֹטְלוֹ מֵעָלֶיהָ כְּדֵי שֶׁלֹּא תַּעֲמֹד וְהוּא עָלֶיהָ וּכְדֵי שֶׁלֹּא תִּהְיֶה שָׁם לֹא עֲקִירָה וְלֹא הַנָּחָה. וְאָסוּר לוֹ לְהַנְהִיגָהּ וַאֲפִלּוּ בְּקוֹל כָּל זְמַן שֶׁהַכִּיס עָלֶיהָ כְּדֵי שֶׁלֹּא יִהְיֶה מְחַמֵּר בְּשַׁבָּת. וּגְזֵרַת חֲכָמִים הִיא שֶׁלֹּא יַנִּיחַ כִּיסוֹ עַל גַּבֵּי בְּהֵמָה אֶלָּא אִם אֵין עִמּוֹ נָכְרִי:
Although the person is also accompanied by a deaf mute, a mentally incompetent individual, and a minor26, he should place his purse on the donkey rather than give to one of these individuals, for they are humans and are members of the Jewish people.27
If he is accompanied by a deaf-mute and a mentally incompetent individual, and does not have an animal with him, he should give it to the mentally incompetent individual.28 If [he is accompanied by] a mentally incompetent individual and a minor, he should give it29 to the mentally incompetent individual.30 If [he is accompanied by] a deaf-mute and a minor, he may give it to whomever he desires.31
If he does not have an animal with him, nor is he accompanied by one of these individuals, he should walk [carrying his purse] less than four cubits [at a time].32 Even if he has acquired a lost article,33 he may [move it] by walking less than four cubits [at a time].
[Different rules, however, apply to a lost article that] he has not acquired: If he can linger and wait until nightfall, he should. If not,34 he may [carry it] by walking less than four cubits [at a time].35
הָיָה עִמּוֹ חֵרֵשׁ שׁוֹטֶה וְקָטָן מַנִּיחַ כִּיסוֹ עַל הַחֲמוֹר וְאֵינוֹ נוֹתְנוֹ לְאֶחָד מֵהֶן מִפְּנֵי שֶׁהֵן אָדָם מִיִּשְׂרָאֵל. הָיָה עִמּוֹ חֵרֵשׁ וְשׁוֹטֶה וְאֵין עִמּוֹ בְּהֵמָה נוֹתְנוֹ לְשׁוֹטֶה. שׁוֹטֶה וְקָטָן נוֹתְנוֹ לְשׁוֹטֶה. חֵרֵשׁ וְקָטָן נוֹתְנוֹ לְאֵי זֶה מֵהֶן שֶׁיִּרְצֶה. לֹא הָיְתָה עִמּוֹ בְּהֵמָה וְלֹא נָכְרִי וְלֹא אֶחָד מִכָּל אֵלּוּ מְהַלֵּךְ בּוֹ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת. וַאֲפִלּוּ מְצִיאָה שֶׁבָּאָה לְיָדוֹ מְהַלֵּךְ בָּהּ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת. אֲבָל קֹדֶם שֶׁתָּבוֹא לְיָדוֹ אִם יָכוֹל לְהַחְשִׁיךְ עָלֶיהָ מַחְשִׁיךְ וְאִם לָאו מוֹלִיכָהּ פָּחוֹת פָּחוֹת מֵאַרְבַּע אַמּוֹת:
It is permitted to lead an animal in the public domain with its reins and its bridle,36 provided the bridle and reins are appropriate for it37 - for example, a horse with a neck-ring, a camel with a rope tied to its mouth, a female camel with an iron bit,38 and a dog with a muzzle.
If, however, one took out an animal with a bridle that is insufficient - e.g., one tied a rope in the mouth of a horse - or with a bridle that is excessive, for it would be controlled with a lesser one, - for example one took out a donkey with a horse's neck-ring, or a cat with a muzzle, it is considered to be a burden.39 For any excessive or insufficient restraint is considered to be a burden.40
מֻתָּר לִמְשֹׁךְ אֶת הַבְּהֵמָה בְּמֶתֶג וָרֶסֶן שֶׁלָּהּ לִרְשׁוּת הָרַבִּים וְהוּא שֶׁתִּהְיֶה רְאוּיָה לְאוֹתוֹ הָרֶסֶן. כְּגוֹן שִׁיר לְסוּס וְאַפְסָר לְגָמָל וַחֲטָם לְנָאקָה וְסוּגַר לְכֶלֶב. אֲבָל אִם הוֹצִיא בְּהֵמָה בְּמֶתֶג שֶׁאֵין מִשְׁתַּמֶּרֶת בּוֹ כְּגוֹן שֶׁקָּשַׁר חֶבֶל בְּפִי הַסּוּס אוֹ בְּמֶתֶג שֶׁאֵינָהּ צְרִיכָה לוֹ אֶלָּא מִשְׁתַּמֶּרֶת בְּפָחוֹת מִמֶּנּוּ. כְּגוֹן שֶׁהוֹצִיא חֲמוֹר בְּשִׁיר שֶׁל סוּס אוֹ חָתוּל בְּסוּגַר הֲרֵי זֶה מַשּׂאוֹי. שֶׁכָּל שְׁמִירָה מְעֻלָּה אוֹ שְׁמִירָה פְּחוּתָה מַשּׂאוֹי הוּא לָהּ:
A person should not tie camels together and lead them. [Moreover,] even when they were tied together on Friday, he should not lead them on the Sabbath. One may, however, gather the ropes [of many camels] in one's hand,41 provided none of the ropes extends more than a handbreadth outside one's hand42 and the rope leading from [each] camel's mouth to one's hand is at least a handbreadth above the earth.43
Why is one prohibited from leading camels that are tied to each other? Because it appears as if he is leading them to the marketplace where animals are sold or used for sport.44 For this reason, a person should not go out [leading] an animal wearing a bell around its neck, even if its clapper is plugged [so that] it does not produce a sound.45
לֹא יִקְשֹׁר גְּמַלִּים זֶה בָּזֶה וְיִמְשֹׁךְ אֲפִלּוּ הָיוּ קְשׁוּרִין מֵעֶרֶב שַׁבָּת אֵינָן נִמְשָׁכִין בְּשַׁבָּת. אֲבָל מַכְנִיס הוּא חֲבָלִים לְתוֹךְ יָדוֹ וְהוּא שֶׁלֹּא יֵצֵא חֶבֶל מִתּוֹךְ יָדוֹ טֶפַח. וְצָרִיךְ שֶׁיִּהְיֶה הַחֶבֶל שֶׁמִּפִּי הַבְּהֵמָה עַד יָדוֹ גָּבוֹהַּ מִן הָאָרֶץ טֶפַח אוֹ יוֹתֵר. וּמִפְּנֵי מָה לֹא יִמְשֹׁךְ הַגְּמַלִּים הַקְּשׁוּרִים זֶה בָּזֶה מִפְּנֵי שֶׁהוּא נִרְאֶה כְּמִי שֶׁמּוֹלִיכָן לְשׁוּק שֶׁמּוֹכְרִין בּוֹ הַבְּהֵמוֹת אוֹ שֶׁמְּשַׂחֲקִין בָּהֶן שָׁם. וּמִפְּנֵי זֶה לֹא תֵּצֵא בְּהֵמָה בְּזוֹג שֶׁבְּצַוָּארָהּ וַאֲפִלּוּ הָיָה פָּקוּק שֶׁאֵין לוֹ קוֹל:
An animal should not go out with a bell [attached to] its coverings,46 a seal47 [attached to] its neck, a seal [attached to] its coverings,48 a strap on its foot,49 or a ladder on its neck.50
A donkey may not go out with a saddle-cloth unless it is tied to it on Friday.51 A camel should not go out with a patch attached to its hump or its tail52 unless it is tied to both its hump and its tail.53
A camel should not go out with its foreleg tied to its hind leg54or its foreleg bound.55 The same applies to all other animals.
לֹא תֵּצֵא בְּהֵמָה בְּזוּג שֶׁבִּכְסוּתָהּ וְלֹא בְּחוֹתָם שֶׁבְּצַוָּארָהּ וְלֹא בְּחוֹתָם שֶׁבִּכְסוּתָהּ וְלֹא בִּרְצוּעָה שֶׁבְּרַגְלָהּ וְלֹא בְּסֻלָּם שֶׁבְּצַוָּארָהּ. וְאֵין חֲמוֹר יוֹצֵא בְּמַרְדַּעַת אֶלָּא אִם כֵּן הָיְתָה קְשׁוּרָה לוֹ מֵעֶרֶב שַׁבָּת. וְלֹא יֵצֵא גָּמָל בַּמְּטוּטֶלֶת הַתְּלוּיָה לוֹ בְּדַבַּשְׁתּוֹ אוֹ בִּזְנָבוֹ אֶלָּא אִם כֵּן הָיְתָה קְשׁוּרָה בִּזְנָבוֹ וְחוֹטַרְתּוֹ. וְלֹא יֵצֵא הַגָּמָל עֲקוּד יָד וְלֹא עֲקוּד רֶגֶל וְכֵן שְׁאָר כָּל הַבְּהֵמוֹת:
Chickens56 may not go out with cords,57 nor with straps on their feet.58 Rams may not go out with a small wagon under their fat tail.59 Ewes may not go out with [chips of] wood that are placed in their nostrils so that they sneeze and dislodge the worms in their brains.60
A calf may not go out with a small yoke [that is placed] on its neck to break [its nature] and accustom it [to bearing a yoke so that later it will wear a larger yoke for] plowing. An animal may not go out with a muzzle placed in its mouth so that it will neither bite nor eat. A cow may not go out with a hedgehog skin on its teats so that crawling animals61 will not suck from it when it sleeps,62 nor may it go out with a strap between its horns, regardless of whether it is placed there as an ornament or as a restraint.63
When a goat's horns are pierced, it may go out with a rope tied to its horns on the Sabbath. If the rope is tied to [the goat's] beard, it is forbidden, lest it tear off and the person carry it in his hands in the public domain. The same applies in all similar situations.
יא
אֵין הַתַּרְנְגוֹלִים יוֹצְאִין בְּחוּטִין וְלֹא בָּרְצוּעוֹת שֶׁבְּרַגְלֵיהֶם. וְאֵין הַכְּבָשִׂין יוֹצְאִין בָּעֲגָלָה שֶׁתַּחַת אַלְיָה שֶׁלָּהֶן. וְאֵין הַכְּבָשׂוֹת יוֹצְאוֹת בָּעֵצִים שֶׁמַּנִּיחִים לָהֶן בְּחָטְמָן כְּדֵי שֶׁיִּתְעַטְּשׁוּ וְיִפְּלוּ הַתּוֹלָעִין שֶׁבְּמֹחָן. וְאֵין הָעֵגֶל יוֹצֵא בְּעל קָטָן שֶׁמַּנִּיחִין לוֹ עַל צַוָּארוֹ כְּדֵי שֶׁיִּכָּנַע וְיִהְיֶה נוֹחַ לַחֲרִישָׁה. וְלֹא תֵּצֵא בְּהֵמָה בִּשְׂבָכָה שֶׁמַּנִּיחִין לָהּ בְּפִיהָ כְּדֵי שֶׁלֹּא תִּשֹּׁךְ אוֹ שֶׁלֹּא תֹּאכַל. לֹא תֵּצֵא הַפָּרָה בְּעוֹר הַקּוּפָּר שֶׁמַּנִּיחִין לָהּ עַל דַּדֶּיהָ כְּדֵי שֶׁלֹּא יִינַק מִמֶּנָּה הַשֶּׁרֶץ כְּשֶׁהִיא יְשֵׁנָה. וְלֹא תֵּצֵא בָּרְצוּעָה שֶׁבֵּין קַרְנֶיהָ בֵּין לְנוֹי בֵּין לְשַׁמֵּר. עֵז שֶׁחָקַק לָהּ בְּקַרְנֶיהָ יוֹצְאָה בְּאַפְסָר הַקָּשׁוּר בְּחֶקֶק בְּשַׁבָּת. וְאִם תְּחָבוֹ בִּזְקֵנָה אָסוּר שֶׁמָּא תְּנַתְּחֶנּוּ וִיבִיאֶנּוּ בְּיָדוֹ בִּרְשׁוּת הָרַבִּים. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:
Rams may go out with a wide strap tied against their genitals so that they will not copulate with females, with a hard piece of leather strapped over their hearts so that they will not be attacked by wolves,64 and with an embroidered cloth that is placed on them to make them more attractive.65
Ewes may go out with their fat tail tied to their backs, [exposing them] so that rams will copulate with them, or tied downward so that rams will not copulate with them. They may go out covered with a cloth so that their wool will remain clean.66
Goats may go out with their teats tied so that their milk will dry up.67 They should not go out, however, [with their teats tied] so that no milk will flow out until they are milked in the evening.68
יב
הַזְּכָרִים יוֹצְאִים בָּעוֹר הַקָּשׁוּר לָהֶן עַל זַכְרוּתָן כְּדֵי שֶׁלֹּא יַעֲלוּ עַל הַנְּקֵבוֹת. וּבָעוֹר הַקָּשׁוּר לָהֶם עַל לִבֵּיהֶם כְּדֵי שֶׁלֹּא יִפְּלוּ עֲלֵיהֶם זְאֵבִים. וּבְמַטְלָנִיּוֹת הַמְרֻקָּמוֹת שֶׁמְּיַפִּין אוֹתָן בָּהֶן. וְהָרְחֵלוֹת יוֹצְאוֹת וְאַלְיָה שֶׁלָּהֶן קְשׁוּרָה לְמַעְלָה עַל גַּבָּן כְּדֵי שֶׁיַּעֲלוּ עֲלֵיהֶן הַזְּכָרִים. אוֹ קְשׁוּרָה לְמַטָּה כְּדֵי שֶׁלֹּא יַעֲלוּ עֲלֵיהֶם הַזְּכָרִים. וְיוֹצְאוֹת מְלֻפָּפוֹת בְּמַטְלָנִיּוֹת כְּדֵי שֶׁיִּהְיֶה הַצֶּמֶר שֶׁלָּהֶן נָקִי. הָעִזִּים יוֹצְאוֹת וְדַדֵּיהֶן קְשׁוּרוֹת כְּדֵי שֶׁיִּיבַשׁ מֵהֶן הֶחָלָב. אֲבָל אִם קְשָׁרָן כְּדֵי שֶׁלֹּא יֵצֵא הֶחָלָב עַד שֶׁיַּחֲלֹב אוֹתוֹ לָעֶרֶב הֲרֵי אֵלּוּ לֹא יֵצְאוּ:
A donkey should not go out [wearing] a saddle even when it is tied upon it on Friday.69 A horse may not go out wearing a fox's tail70 or with a scarlet thread between its eyes.71
An animal should not go out with a feeding bag [attached] to its mouth, nor with metal shoes,72 nor with an amulet that has not proven its efficacy for an animal.73 An animal may, however, go out with a bandage placed on a wound,74 with plates placed on a broken bone,75 or with a placenta that is hanging from it.
We may plug up a bell hanging around its neck76 and allow [an animal] to stroll with it in a courtyard.77 Similarly, one may place78 a saddlecloth on a donkey79 and allow it to stroll in a courtyard. One may not, however, attach a feeding bag to [an animal] on the Sabbath [even when it will not go beyond a courtyard].80
אֵין חֲמוֹר יוֹצֵא בְּאֻכָּף אַף עַל פִּי שֶׁקָּשׁוּר מֵעֶרֶב שַׁבָּת. וְלֹא יֵצֵא הַסּוּס בִּזְנַב שׁוּעָל וְלֹא בִּזְהוֹרִית שֶׁבֵּין עֵינָיו. וְלֹא תֵּצֵא בְּהֵמָה בִּקְרַסְטָל שֶׁבְּפִיהָ וְלֹא בְּסַנְדָּל שֶׁבְּרַגְלָהּ וְלֹא בְּקָמֵעַ שֶׁאֵינוֹ מֻמְחֶה לִבְהֵמָה. אֲבָל יוֹצְאָה הִיא בְּאֶגֶד שֶׁעַל גַּב הַמַּכָּה וּבְקַשְׂקַשִּׂים שֶׁעַל גַּבֵּי הַשֶּׁבֶר. וּבְשִׁלְיָה הַמְדֻלְדֶּלֶת בָּהּ. וּפוֹקֵק לָהּ זוֹג שֶׁבְּצַוָּארָהּ וּמְטַיֶּלֶת בּוֹ בֶּחָצֵר. וְנוֹתֵן לוֹ מַרְדַּעַת עַל הַחֲמוֹר בְּשַׁבָּת וּמְטַיֵּל בֶּחָצֵר. אֲבָל אֵין תּוֹלִין לָהּ קְרַסְטָל בְּפִיהָ בְּשַׁבָּת:
Just as a person is commanded that his animals rest on the Sabbath, so too, he is commanded that his servants and maidservants rest. Although they have the power of thought, and act according to their own volition, [their master] is obligated to watch over them and prevent them from performing [forbidden] labor on the Sabbath, as [Exodus 23:12] states: "Thus your ox and your donkey may rest, and the son of your maidservant and the foreigner may find repose."81
The servants and maidservants whom we are commanded to have rest [on the Sabbath] are servants that have been circumcised and have immersed themselves [in the mikveh], so that they be granted the status of servants who have accepted the mitzvot that servants are obligated to observe.82 By contrast, servants who have not been circumcised and have not immersed themselves, but have merely accepted [the observance of] the seven [universal] laws commanded to the descendants of Noach,83 are considered equivalent to "resident aliens" and are permitted to perform [forbidden] labors for their own sake84 in public as the Jews may during the week. [The status of] a resident alien is granted only in the era when the Jubilee year is observed.85
[One might ask:] Since a resident alien may perform [forbidden] labors on his own behalf on the Sabbath, and a convert is considered equivalent to a native-born Jew in all matters, who is referred to with [the term הגר] in the phrase, "and the son of your maidservant and the foreigner [הגר] may find repose"?86
This refers to a resident alien who is an employee of a Jew, like "the son of [his] maidservant." Such a resident alien may not perform [forbidden] labors on behalf of his Jewish master on the Sabbath.87He may, however, perform [such labors] on his own behalf. Moreover, even if this foreigner is a servant [belonging to a Jewish master], [this foreigner] may perform [labors] for his own sake [on the Sabbath].88
יד
כְּשֵׁם שֶׁאָדָם מְצֻוֶּה עַל שְׁבִיתַת בְּהֶמְתּוֹ בְּשַׁבָּת כָּךְ הוּא מְצֻוֶּה עַל שְׁבִיתַת עַבְדּוֹ וַאֲמָתוֹ וְאַף עַל פִּי שֶׁהֵן בְּנֵי דַּעַת וּלְדַעַת עַצְמָן עוֹשִׂין מִצְוָה עָלֵינוּ לְשָׁמְרָן וּלְמָנְעָן מֵעֲשִׂיַּת מְלָאכָה בְּשַׁבָּת שֶׁנֶּאֱמַר (שמות כג יב) "לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר". עֶבֶד וְאָמָה שֶׁאָנוּ מְצֻוִּין עַל שְׁבִיתָתָן הֵם עֲבָדִים שֶׁמָּלוּ וְטָבְלוּ לְשֵׁם עַבְדוּת וְקִבְּלוּ מִצְוֹת שֶׁהָעֲבָדִים חַיָּבִין בָּהֶן. אֲבָל עֲבָדִים שֶׁלֹּא מָלוּ וְלֹא טָבְלוּ אֶלָּא קִבְּלוּ עֲלֵיהֶן שֶׁבַע מִצְוֹת שֶׁנִּצְטַוּוּ בְּנֵי נֹחַ בִּלְבַד הֲרֵי הֵן כְּגֵר תּוֹשָׁב וּמֻתָּרִין לַעֲשׂוֹת מְלָאכָה בְּשַׁבָּת לְעַצְמָן בְּפַרְהֶסְיָא כְּיִשְׂרָאֵל בְּחל. וְאֵין מְקַבְּלִין גֵּר תּוֹשָׁב אֶלָּא בִּזְמַן שֶׁהַיּוֹבֵל נוֹהֵג. הוֹאִיל וְגֵר תּוֹשָׁב עוֹשֶׂה מְלָאכָה לְעַצְמוֹ בְּשַׁבָּת וְגֵר צֶדֶק הֲרֵי הוּא כְּיִשְׂרָאֵל לְכָל דָּבָר. בְּמִי נֶאֱמַר וְיִנָּפֵשׁ בֶּן אֲמָתְךָ וְהַגֵּר. זֶה גֵּר תּוֹשָׁב שֶׁהוּא לְקִיטוֹ וּשְׂכִירוֹ שֶׁל יִשְׂרָאֵל כְּמוֹ בֶּן אֲמָתוֹ. שֶׁלֹּא יַעֲשֶׂה מְלָאכָה לְיִשְׂרָאֵל רַבּוֹ בְּשַׁבָּת אֲבָל לְעַצְמוֹ עוֹשֶׂה. וַאֲפִלּוּ הָיָה הַגֵּר זֶה עַבְדּוֹ הֲרֵי זֶה עוֹשֶׂה לְעַצְמוֹ:
We have translated the verse as it appears in the Torah. The standard printed texts of the Mishneh Torah include several words that are not included in the original verse.
Bava Kama 54b explains that although the verse mentions only an ox and a donkey, the obligation to rest refers to all animals. "The Torah referred to common circumstances" - i.e., since these animals are generally those used for work, they were the ones mentioned specifically.
I.e., the positive commandment of resting on the Sabbath also implies not having one's beasts perform labor.
See Halachah 6 and notes.
This is the prohibition against working on the Sabbath mentioned in the Ten Commandments.
This principle (which has its source in Makkot 13b and which the Rambam quotes in Hilchot Sanhedrin 18:2) generally means that if a person transgresses a prohibition punishable by death, but for certain reasons that punishment cannot be administered, he should not be lashed instead. The rationale is that the only punishment which the Torah prescribed for this transgression is execution. There is no source in the Torah which prescribes a lesser punishment.
Nevertheless, within the context of this principle is also the concept that if a certain dimension of a prohibition involves capital punishment, the punishment of lashes is not given to a person who violates another act that is included in this prohibition, but is not punishable by death.
To apply these concepts to the case at hand: Working with an animal is the subject of a Torah prohibition. When a person works with an animal, however, he is not punished by lashes as are others who violate Torah prohibitions. Why? Because there are certain instances when working with an animal is punishable by death - i.e., when the activity is performed by a man and the animal together - for example, plowing. Therefore, even when the labor a person has the animal perform does not cause that person to incur the death sentence - for example, leading it while it is carrying a burden - he is not punished by lashes.
This is the interpretation of the Maggid Mishneh. The Ramban (in his gloss on Sefer HaMitzvot, General Principle 14), however, interprets the Rambam's words to mean that the Torah's prohibition against working with an animal applies only to activities like plowing when the activity is performed by the man and the beast together. The only prohibition stemming from the Torah against having an animal carry a burden is the prohibition derived from the positive commandment mentioned in Halachah 1. Both these interpretations and their implications are discussed at length by the later commentaries.
Although the Jew is not making the animal work himself, he is not fulfilling the Torah's command that his animal rest.
In his Commentary on the Mishnah (Pesachim 4:3), the Rambam emphasizes that there is no difference in this instance whether the gentile is an idolater or not.
Based on the rulings of the Tur, the Shulchan Aruch (Yoreh De'ah 151:4) states that it is customary not to enforce this prohibition in the present age. The Siftei Cohen 151:12 states that the socio-economic conditions under which our people live have changed, and substantial losses would be sustained if the prohibition were observed. Furthermore, the reason for the prohibition is no longer applicable, for it is uncommon for a Jew to lend or hire his animals to a gentile.
The Kessef Mishneh and others note that Avodah Zarah 15a mentions another reason for this prohibition: A Jew who sells an animal to a gentile on Friday afternoon may be required to assist him in training it to follow its new master. This activity may be prolonged past the commencement of the Sabbath. Nevertheless, since this is an infrequent possibility, and the Jew is not performing this task entirely by himself, the Rambam does not mention this matter here. (Significantly, however, he does mention it in his Commentary to the Mishnah, Pesachim, loc. cit.)
Note the parallel in Hilchot Avadim 8:1. Significantly, in that halachah, the Rambam states that if the gentile demands a price greater than this figure, the Jew has no further obligation.
And is unfit for most labor. Since, however, there are tasks that it can perform, the prohibition is not nullified (Rambam's Commentary on the Mishnah, loc. cit.).
In his Commentary on the Mishnah (loc. cit.), the Rambam emphasizes that the Jewish owner must not be present while the broker is making the sale.
Note the differences between this ruling and the Rambam's statements in his Commentary on the Mishnah (Pesachim 4:3). The Rambam interprets that Mishnah to be referring to a specific type of horse that is used for transporting birds and not humans. Nevertheless, even according to the Commentary on the Mishnah, ordinary horses are primarily used for human transport.
Note the Beit Yosef (Yoreh De'ah 151), which states that even though it is now customary to perform other tasks with horses, since our Sages did not apply the prohibition to them originally, the scope of their decree need not be extended in the present age. See the notes on the previous halachah.
See the explanation of this principle in Chapter 18, Halachah 16.
Note the parallel in Hilchot Avodat Kochavim 9:8.
The Lechem Mishneh and others question if this prohibition applies when one sells an animal to a gentile butcher as well. Even if the butcher does not slaughter the animal in one's presence, it is clear that he did not purchase it for the sake of labor.
E.g., a sheep or a goat.
The Siftei Cohen (based on Rashi, Avodah Zarah 14b) explains that the reason for the prohibition is our suspicion that the gentile may sodomize the animal, and there is no relation to the Sabbath prohibitions at all.
Work is generally not performed with a small animal, nor would it be proper to forbid the sale of a small animal lest one sell a large animal. The sale of a large animal is only a Rabbinic prohibition. Accordingly, instituting another prohibition because of it would be improper, since the Rabbis did not "institute a safeguard for a safeguard."
Note, however, the Sefer HaKovetz, which differs and maintains that the prohibition against selling a small animal is a safeguard for the prohibition against selling a larger one. Were this not so, the Rambam would not have mentioned the prohibition against selling a small animal in these halachot.
Although we are forbidden to ask a gentile to perform a forbidden labor on our behalf on the Sabbath, as explained in Chapter 6, leniency is granted in this case. We suspect that if the person was required to abandon his money on the Sabbath, he would disobey the law and carry it himself instead. (See Chapter 6, Halachah 22, and the Rambam's Commentary on the Mishnah, Shabbat 24:1.)
Note Shulchan Aruch HaRav 266:4, which states that this ruling applies only when the animal belongs to him, for the verse mentioned at the beginning of the chapter states "and thus your ox and your donkey may rest." When the animal belongs to another individual, it is preferable to have the animal carry the purse. Although we are forbidden to perform a forbidden labor with an animal (Halachah 2), that prohibition can be avoided by making sure the animal does not perform the akirah or the hanachah. There is also a Rabbinic prohibition against working with an animal that belongs to another person. That prohibition is, however, less severe than the prohibition against asking a gentile to perform labor on one's behalf.
The Mishnah Berurah 266:7 explains that the prohibition against working with an animal also mentions the term melachah. Accordingly, it is the same activities that a man is prohibited from performing on the Sabbath that are forbidden to be done with an animal.
As mentioned previously, the forbidden labor of transferring involves akirah, removing the article from its previous position, and hanachah, placing the article down in a new position. When a person - or an animal - who is carrying an article begins walking, he is considered to have performed an akirah, and when he stops he is considered to have performed a hanachah. (See Chapter 13, Halachah 8.)
Accordingly, were a person to place a burden on an animal while it is at rest and remove it from him after the animal has come to rest again, he would be considered as having performed labor with the animal, for the animal will have performed both the akirah and the hanachah.
If, however, one follows the course of action suggested by the Rambam, the animal will have performed neither of these acts. Since the article was placed upon the animal after it began to walk, it is not considered to have performed the akirah. Similarly, if the article was removed from the animal before it halted, it is not considered to have performed the hanachah.
The Rashba and others question the Rambam's ruling in this instance, arguing that since the animal does not perform the akirah and the hanachah (as explained above), what difference does it make whether one leads the animal or not? There is no possibility of the animal's performing a forbidden labor.
The Rambam, however, maintains that leading an animal carrying a burden is also forbidden. Otherwise, the license granted a person would be too extensive (Maggid Mishneh).
Shabbat 17b.
As the Rambam states in Chapter 6, Halachah 16, we are not commanded to see that a gentile rests on the Sabbath, while we do have such an obligation with regard to our animals.
(See also Shulchan Aruch HaRav 266:3 and the Mishnah Berurah 266:6, which state that the above rules also apply when a person is accompanied by a gentile whom he does not trust.)
These three types of individuals are often mentioned together in the Talmudic literature. They are all considered to be lacking the intellectual capacity to control their conduct. Hence, they are not obligated to observe the mitzvot.
Rashi (Shabbat 153a) adds that if one of these individuals were allowed to carry the purse, one might err and think that an ordinary Jew is also allowed to carry.
The deaf-mute has a minimal amount of understanding, and thus, were he to carry an article on the Sabbath, the potential for making an error and thinking that all are allowed to carry is greater (ibid.).
The Rashba, the Ramban, Rav Moshe Cohen, and others differ with the Rambam and maintain that one should should give the individual the purse while he is walking, and should remove the purse from him before he stands (as explained in the previous halachah), so that the individual carrying the purse will perform neither the akirah nor the hanachah. They maintain that although a mentally incompetent individual (and similarly, the others mentioned) are not obligated to observe the mitzvot, it is forbidden to "feed him non-kosher food with one's hands." (See Hilchot Ma'achalot Asurot 17:27.) Similarly, in this instance it is forbidden to give these individuals an article and tell them to carry it. See also Chapter 24, Halachah 11, and notes.
This opinion is quoted by the Shulchan Aruch (Orach Chayim 266:6) and accepted by the later authorities. There is a difference of opinion among the Rabbis whether the above law applies if one gives the article to one of these individuals before the commencement of the Sabbath. On the one hand, it is obvious that one's intent is to have the individual carry the article on the Sabbath. Nevertheless, since one gives the article to him before the commencement of the Sabbath, one is not considered to be "feeding him non-kosher food with one's hands." (See the glosses of the Ramah and the Magen Avraham on that law.)
Since the child will ultimately become obligated to perform mitzvot, it is preferable that he not violate them in his childhood.
Shabbat 153b explains that on the one hand, it is preferable to give it to the child, because when the deaf-mute carries, the impression will be created that an adult may carry on the Sabbath. Conversely, however, there is a disadvantage in giving it to the child, for he will ultimately mature and become obligated to observe the mitzvot.
The Be'ur Halachah 266 emphasizes that when the minor is one's own son, it is definitely preferable to give the purse to the deaf-mute, for a person is obligated to train his children in the observance of the mitzvot.
As mentioned in Chapter 12, Halachot 15 and 19, a person is permitted to carry within a space of four cubits. Thus, each time he stops, the four cubits in which he is allowed to carry become redefined, and in this manner he can carry the article several miles on the Sabbath. (See also Chapter 13, Halachah 10, and Chapter 6, Halachah 22.)
It must be emphasized that transferring the article less than four cubits at a time is permitted only when carrying the article in the public domain, but not with regard to transferring the article into the private domain. This must be accomplished by throwing the article in an irregular manner (Shulchan Aruch HaRav 266:12; Mishnah Berurah 266:17).
Significantly, in contrast to Chapter 13, Halachah 9, the Rambam does not say that the person should run without stopping until he arrives home. It is possible to differentiate between the two instances by explaining that the present halachah refers to an instance when the person had stopped after the commencement of the Sabbath, while the halachah cited refers to an instance when the person had continued walking.
The leniencies granted to allow a person to maintain possession of his own property do not apply to a lost object that he discovered, since he will not suffer a loss by leaving it. Nevertheless, once a person has already taken possession of the lost object, it is considered to be his own property.
I.e., if there is a danger, because of thieves or the like.
According to the Rambam, as stated in Chapter 6, Halachah 22, there is no prohibition against carrying an article less than four cubits at a time. Most authorities, however, differ with him on this issue and maintain that this is a leniency that is permitted only in rare instances. Hence, in the case of a lost article when a person will not suffer a loss, the leniency is not granted. It is the opinion of these authorities that is quoted in the Shulchan Aruch (Orach Chayim 266:7).
The bridle and reins are not considered muktzeh, because the person had the intent of using them before the Sabbath. One must, however, be careful not to lean on the animal when putting the bridle and the reins on it, for it is forbidden to make use of a live animal (Shulchan Aruch, Orach Chayim 305:1 and commentaries).
This halachah revolves around the following principle: A restraint that is necessary to control an animal is not considered to be a burden and may be borne by the animal on the Sabbath.
In his Commentary on the Mishnah (Shabbat 5:1), the Rambam writes that female camels are more powerful than males and need stronger restraints. The rope used to tie a male camel is, however, apparently different from that mentioned later in the halachah in regard to a horse.
A person who leads an animal into the public domain with such a restraint is thus considered as having violated the prohibition against having an animal work on the Sabbath.
When quoting this law, the Shulchan Aruch (loc. cit.) mentions "a very excessive restraint" - i.e., we are not expected to measure exactly the strength of the animal and the restraint. As long as the restraint is more or less appropriate for the animal, it is not considered to be a burden.
The Tur (Orach Chayim 305) appears to differ and to allow one to lead merely one camel at a time.
If the rope extends longer, it might appear that one is carrying the rope and not using it as a restraint for the animal (Rambam's Commentary on the Mishnah, Shabbat 5:3).
If the rope hangs lower, it does not appear to be a restraint for the animal, but rather an unnecessary burden (Rashi, Shabbat 54b).
Shabbat 54a states that a person leading a group of camels appears as if he is going to a חנגא. The Rambam, based on the commentary of Rabbenu Chanan'el, interprets that term as having both the meanings mentioned above. It appears to refer to a country-fair that was an occasion for both commerce and celebration for the populace at large.
A bell will make the animal look more attractive (Rashi, Shabbat 54b). Alternatively, a bell's sound will invite the attention of prospective customers. An onlooker may not realize that the bell has been plugged (Tiferet Yisrael, Shabbat 5:4).
Rashi and Tosafot (Shabbat 58a) states that the reason stated in the previous halachah - that one appears to be taking them to a fair - applies in this instance as well.
Identifying it as belonging to its master.
This prohibition applies even if the seal is woven into the animal's covering (Shulchan Aruch HaRav 305:15; Mishnah Berurah 305:45).
From the context here, it would appear that the reason for the prohibition is that the seal is considered to be an unnecessary burden. Note, however, Shulchan Aruch HaRav (loc. cit.), which states that the prohibition was instituted lest the seal fall and the owner pick it up and carry it.
In his Commentary on the Mishnah (Shabbat 5:4, based on Shabbat 54b), the Rambam interprets this as referring to a leather strap tied around the hoof of an animal that has been wounded.
This refers to wooden restraint placed on the animal's neck to prevent it from being able to turn its head backwards. Such a restraint would be placed on an animal to deter it from chewing on a wound on its back (ibid.).
Shabbat 53a states that a donkey is always cold, and hence, a saddle-cloth is necessary, even in the summer, to keep it warm. Accordingly, the saddle-cloth is considered to be a garment and not a burden.
The saddlecloth must be tied to the animal, lest it fall and its owner carry it on the Sabbath. It must be tied before the Sabbath, because there is no way that it can be tied on the Sabbath itself without leaning on the animal, which is a forbidden act. Our Sages prohibited a person who violated their decree and tied the saddle-cloth on the Sabbath from taking out his donkey on that day (Rambam's Commentary on the Mishnah, Shabbat 5:2).
Other commentaries explain that if the saddle-cloth was not tied to the animal on Friday, we can assume that it does not suffer from cold so seriously. Hence, it is forbidden for it to wear the saddle-cloth on the Sabbath.
In his Commentary on the Mishnah (loc. cit.:3), the Rambam states that the patch is used as a sign of identification or for superstitious reasons. Note Rashi (Shabbat 54a), who translates מטוטלת as a "small cushion" rather than as a patch.
Our translation is based on Rav Kapach's commentary.
Our translation is based on the Rambam's Commentary on the Mishnah (loc. cit.).
I.e., one of its back feet to one of its front legs, so that it can walk on only three legs (ibid.). In both these instances, the animal is able to walk, but cannot walk fast.
In his Commentary on the Mishnah (Shabbat 5:4), the Rambam emphasizes that this applies to both male and female chickens.
Attached to their feet for the purpose of identification (ibid., based on Shabbat 54b).
The Rambam (loc. cit.) interprets this as referring to straps that hang loosely from a chicken's feet. He does not explain their purpose. Others (based on Shabbat 54b) explain that these straps served as a restraint.
The Rambam (loc. cit.) explains that this refers to a unique species of rams. When they are fattened, all the fat collects in the fat tail, which swells in size. Because of its size, the ram is unable to lift it easily. Therefore, a small wagon is constructed and attached to them to support their tails and prevent them from dragging on the ground and becoming bruised and cut. The Rambam states that he was familiar with such a species of rams.
The Rambam (ibid.) states that this refers to chips from the yachnun tree. Based on Shabbat 54b, he explains that these chips were not necessary for rams. Since they butt each other frequently, this would dislodge the worms from their heads.
Significantly, Shabbat 54b singles out the species yalei, which Tosafot (based on Bava Batra 4a) identifies as the hedgehog itself. The Biblical name for this species anaka (Leviticus 11:30) resembles the word yenikah, "sucking," and refers to this species' tendency to suck milk.
The sharp prickles of the hedgehog skin will annoy the crawling animals and prevent them from sucking the cow's milk (Rambam's Commentary on the Mishnah, loc. cit., based on Shabbat 54b).
In his Commentary on the Mishnah [loc. cit. (based on Shabbat, loc. cit.), the Rambam relates that Rabbi Elazar ben Azaryah had a neighbor who let his cow go out with a strap between its horns. Rabbi Elazar did not rebuke him for this act, and hence the responsibility for this transgression was considered his. The Jerusalem Talmud (Shabbat 5:4) relates that as penance, Rabbi Elazar fasted until his teeth became black.
Shabbat 53b offers both these interpretations for the word לבובין in the Mishnah, Shabbat 5:2. The Rambam interprets them as not being mutually exclusive and hence cites both of them as halachah. See also the following note.
Shabbat (loc. cit.) also offers this as an interpretation of the term לבובין. The Ra'avad, however, objects to this particular interpretation, explaining that, as obvious from the ruling in the previous halachah regarding a strap tied between a cow's horns, any article placed on an animal for the purpose of ornamentation is considered to be a burden and forbidden.
The Maggid Mishneh (in his notes on the following halachah) offers an explanation that can resolve this difficulty. An ornament that an animal wears during the week is also permitted on the Sabbath. The ornaments that are forbidden are those that are placed on the animal for the Sabbath day alone.
Note also an original interpretation offered by the Or Sameach, which explains that ornamentation that makes an animal attractive in the eyes of humans is forbidden. The cloth mentioned in this halachah is, by contrast, intended to make the animal attractive in the eyes of the other animals. Some support for this thesis can be derived from comparison to the other articles mentioned in this halachah.
In his Commentary on the Mishnah (Shabbat 5:2), the Rambam states that these coverings are placed over ewes and not over rams, because ewes' wool is softer than that of rams.
This may be done to change the goats' hormonal balance so that they will conceive faster.
Rabbenu Yonah explains that the goats' teats were tied for this purpose on the Sabbath and not during the week. During the week, they would be milked in the morning and in the evening, and there was little chance of sufficient pressure building up to cause the milk to ooze out. On the Sabbath, by contrast, they could not be milked from sunset until after nightfall on the next day, and the possibility existed that extra milk would ooze out.
The Shulchan Aruch (Orach Chayim 305:6) follows the interpretation of Rashi, who explains that these ties are not bound tightly and the possibility exists that they will fall and that the owner will carry them in the public domain.
Although a donkey may go out wearing a saddlecloth, as stated in Halachah 10, a saddle itself is considered a burden.
Rashi (Shabbat 53a) explains that this was used as a talisman to ward off the evil eye.
Because it is an unnecessary ornament and therefore considered a burden. See the notes on the previous halachah.
Note the Mishnah Berurah 305:41, which states that this restriction does not apply to iron horseshoes that are permanently affixed to the animal's feet.
Even if an amulet has proven its efficacy for a human, as long as it has not proven its efficacy for an animal, we are in doubt of its usefulness. Shulchan Aruch HaRav 305:21 states that a human being has angels and spiritual forces that will assist his recovery, and an animal lacks these. Therefore, the amulet used by a human need not be as powerful.
Chapter 19, Halachah 13 grants a person license to go out with a bandage on a wound. The same concept applies regarding an animal.
So that it will set in place and heal (Maggid Mishneh).
The bell must be plugged, since it is forbidden to ring bells on the Sabbath as stated in Chapter 23, Halachah 4.
In this and the following instance, the leniency is granted in a courtyard, but not in the public domain.
The saddle cloth may not be tied, since by doing so one would be making use of an animal. (See the Shulchan Aruch, Orach Chayim 305:8 and the notes on Halachah 10.)
This leniency applies only to a donkey that chronically suffers from cold, as explained in the notes on Halachah 10, and not to a horse or other similar species (Shulchan Aruch, loc. cit.).
The Shulchan Aruch (loc. cit.:10) mentions that, in a courtyard, a feeding bag may be attached to calves and ponies which do not have long necks and find it uncomfortable to eat by themselves.
The Ra'avad objects to the Rambam's decision, explaining that since the servants are themselves obligated to observe the prohibition against working on the Sabbath, of what purpose is the prohibition imposed on their master? The Maggid Mishneh and Radbaz (Vol. V, Responsum 1525) explain that the servants may be lax in their observance. Therefore, an additional command is given to their master.
In Hilchot Issurei Bi'ah 14;9, the Rambam explains that a Cana'anite servant goes through a process similar to that of conversion when purchased by a Jewish master. This process includes circumcision, immersion in the mikveh, and the acceptance of mitzvot. Once this process is completed, the servant is bound to observe all the mitzvot that are incumbent upon Jewish women.
These seven universal laws include the prohibitions against the worship of false gods, cursing God, killing, stealing, incest and adultery, eating a limb torn from a living animal and the obligation to set up courts of law to judge civil matters. The Rambam explains these laws in Hilchot Melachim, Chapter 9 and 10.
A servant may temporarily refuse to accept the mitzvot incumbent upon Jewish servants. In this instance, he does not undergo the process of circumcision and immersion and is given twelve months to decide whether to accept Jewish observance or not. If he refuses, he must be sold (Hilchot Avadim 8:12).
In the interim, this servant must accept the observance of these seven universal laws. If not, he should be killed immediately (see Hilchot Avadim 1:6 and commentaries).
But not for the sake of a Jew. In Chapter 6, it was explained that there is a Rabbinic prohibition preventing a Jew from instructing a gentile to perform a forbidden labor on his behalf. This halachah emphasizes that when a gentile is the Jew's servant, the Jew is violating a positive commandment of the Torah itself by having the gentile work for him on the Sabbath. See notes 87 and 88 below.
As explained in Hilchot Shemitah V'Yovel 10:9, there are many mitzvot whose observance is dependent on the observance of the yovel, the Jubilee year. The observance of the Jubilee year itself is dependent on the proportion of the Jewish people living in Eretz Yisrael. Only when the majority of our people live in the holy land is this mitzvah observed.
The intent of this question is not directly obvious in a translated text. The Hebrew word גר has two meanings in Halachic terminology: a convert - גר צדק - and a resident alien - גר תושב. Since, as the Rambam indicates, the verse does not appear to refer to either of these individuals, what is the intent of the word גר in that verse?
The Maggid Mishneh states that this positive mitzvah prohibits not only one's servant or one's hired hand, but any gentile who has accepted the observance of these seven universal laws, from working on one's behalf on the Sabbath. For as soon as the gentile agrees to perform the forbidden labor on behalf of a Jew, he is considered as the Jew's hired hand.
The question may arise: Concerning whom is the Rambam speaking in Chapter 6 when he states that asking a gentile to work on our behalf is prohibited merely by virtue of Rabbinic decree? A gentile who has not accepted the observance of any mitzvot at all.
Thus, according to the Rambam, the verse quoted above contains two prohibitions: one requiring one to watch that any servants who have accepted the mitzvot observe the Sabbath laws, and another, prohibiting us from benefiting from any work done on our behalf by a gentile who has not accepted these mitzvot.
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Shabbat - Chapter Twenty Two
Shabbat - Chapter Twenty Three
Shabbat - Chapter Twenty Four
Shabbat - Chapter Twenty Five
20th Perek: Laws of Shabbos
Listen (33:05)
Rambam: Shabbat, Chapter 20
Rambam: Shabbos, Chapters 18-20
Short Insight: Shabbat ch.20
Listen (5:22)


Have some vg-excellent condition mags for sale, shipping extra. Thanks.
In was wondering if the FAL mags where metric?
what is your shipping on on each G3 mag. say for 5 mags.
IM sent on some mags.
Any G3 mags left? I'll support you before I buy from CTD. What kinda shape?


text:
Ophichthus triserialis is een  straalvinnige vissensoort uit de familie van slangalen (Ophichthidae). De wetenschappelijke naam van de soort is voor het eerst geldig gepubliceerd in 1856 door Johann Jakob Kaup.

De soort staat op de Rode Lijst van de IUCN als niet bedreigd, beoordelingsjaar 2007.

Slangalen
IUCN-status niet bedreigd

redpajama_set_name: RedPajamaWikipedia


text:
Macaranga dipterocarpifolia är en törelväxtart som beskrevs av Elmer Drew Merrill. Macaranga dipterocarpifolia ingår i släktet Macaranga och familjen törelväxter.

Artens utbredningsområde är Filippinerna. Inga underarter finns listade i Catalogue of Life.

Källor

Törelväxter
dipterocarpifolia


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Please remove the comment about parking in the ice garden lot and not walking across the parking lot. This is no longer necessary.


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Cobalt mining's dangerous impact on workers and the environment Some women complained about the physical nature of the work, with one describing hauling 110-pound sacks of cobalt ore.


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Second phase of works to rejuvenate ageing retail park by replacing cladding to front elevations and shop fronts to live retail units.
Remaining areas of cladding were repaired and re-sprayed to a high standard of finish.
Key to the works was to manage safely in a live retail environment with minimum disruption to retailers.
External works to frontages were also undertaken.


text:
Hyundai Recalls Elantra Touring Vehicles Due To Airbag Support Bracket Defects
Val Powell
Hyundai Motor Co. said that they will be recalling 35,000 2010-12 Elantra Touring vehicles in the U.S. and 23,600 vehicles in Canada due to faulty support brackets for airbags. According to them, the support bracket of the airbag can come loose and the airbag can be unintentionally deployed causing injury.
According to the company's spokesman Jim Trainor, there have been no injuries reported as of yet. However, Hyundai decided to recall the vehicles based on results from laboratory testing of the car models. The two vehicles use different types of brackets for holding the airbag to the headliner, but they are similar.
During an investigation by the National Highway Traffic Safety Administration, they found one Elantra Touring car in a salvage yard with a dislodged metal bracket. Hyundai conducted an investigation and testing with the NHTSA and found that the support bracket indeed came loose.
The loose support bracket is a serious risk, as it can cause major injury during a side impact collision. In one investigation, the NHTSA found out that a driver was injured due to a part of the bracket that was dislodged during airbag deployment. The person sustained a laceration on the left ear.
Furthermore, they received warranty claims that say the headliner rattles. Reports say that the recall will start by mid-August.
In a statement, the company said, "Hyundai is voluntarily initiating this action to ensure the safety and quality of vehicles and the continued satisfaction of its customers."
To fix the problem, Hyundai dealers will be placing adhesive strips to keep the brackets in place. The adhesives will be available free of charge. Until the recall starts, people who drive a Hyundai Elantra can contact the company's customer service hotline for assistance.
Hyundai isn't the only car company with airbag-related recalls. Just last month Honda recalled three million of its cars due to faulty airbags.
Image via YouTube
Tags Airbag Support Bracket auto company car defect Cars Hyundai Recall NHTSA
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redpajama_set_name: RedPajamaCommonCrawl


Nice meal! Good service, smiley staff!!! Highly recommend ( esp. Beef fillet). The location is perfect (old Corfu town) very historic!
This is a very nice and friendly place in the very central part of Corfu town. Meals are excellent and personnel is doing a good job.
Great historical local restaurant that has been around for nearly a century and passed down among family members! Food was delicious, great ambience, nice service! All around great meal and highly recommend!
Delicious food, no words can describe it. Service is excellent, friendly and helpful. We had a salad, 2 main courses a bottle of local wine and dessert, each tasty and unforgettable. Definitely recommend it and I'll go back there.
One of, if not the best restaurant in Corfu. I come back yearly for a summer vacation and this is one place I never miss. Everything is delicious , the service is great .
Amazing food and wine. Defienetly exaraordinary. The service was excellent and very kind.
We visited especially for the new menu card today – wonderful and tasty creations – as for the dishes we had, they had very balanced flavours and you could tell they were cooked with love – the lamb tagliatta was delicious! we will be back again to try more from the new menu – authentic greek and corfiot cuisine! bravo!
Absolutely lovely food, ambience is great and staff very friendly and attentive.
Our goal is guests to have fun and enjoy the excellent wines and dishes.
Our punctual, frienldy and efficient staff will definitely meet your expectations.
For those seeking to try authentic Greek & Corfiot recipes, enhanced by our standards and personal touch.
The picturesque location of Corfu old town can provide a cosy and quaint atmosphere for dining.


text:
mundialis combines many years of experience in open source development with scientific know-how and solid business management. With 12 team members, we cover a considerable range in age, language skills and professional competence: from 28 to 57, from German to English, Spanish, Italian, Arabic, French and Japanese – and from ajax, cloud, GIS, Sentinel to XPlanung – we have a lot to offer.
Name: Torsten Brassat
Title: Dipl.-Geogr.
Experience: Torsten is one of the two general managers of mundialis. He has years of experience in management and business development, human resources, finance, sales and marketing. Torsten is also general manager of the company terrestris.
Contact: email: brassat AT mundialis.de
Name: Marc Jansen
Experience: Like Torsten, Marc is general manager at mundialis and responsible for the technological direction and implementation in our projects and prodiucts. He is convinced that Free and OpenSource Software is the best choice for addressing the geo challenges of our time. Marc is actively involved in a number of FOSS projects as a contributor and/or member of steering committees and is regularly represented at international and national conferences. Marc is also a general manager at the company terrestris.
Contact: email: jansen AT mundialis.de
Name: Carmen Tawalika
Title: B. Sc. Geography
Experience: Carmen finished her studies in geography just before mundialis was founded. She is an open source devotee and happy to support the company as a developer.
Name: Jan Orzekowsky
Experience: Jan studied computer science at the Technical University of Cologne. He worked for three years as a System Administrator at terrestris GmbH & Co. KG before joining mundialis.
Name: Markus Metz
Title: PhD
Experience: Markus Metz earned a PhD in biology at the Carl-von-Ossietzky University Oldenburg, Germany. His interest in biogeography led him to GIS and remote sensing. In this area, regarding both application and Open Source GIS software development, he was active for 13 years as freelancer and employee, before he committed himself to mundialis. Markus is a long-time developer of core components of GRASS GIS.
Name: Anika Weinmann
Title: M. Sc. Geodesy and Geoinformation
Experience: Anika studied geodesy and geoinformation at the University of Bonn. In her master thesis she specialized in solving remote sensing tasks with a Deep Learning approach.
Name: Loki
Title: dog
Experience: Loki, usually calm, stays next to Anika and loves to play.
Name: Guido Riembauer
Title: M. Sc. Geoinformation and Visualisation
Experience: Guido studied Geoinformation and Visualisation at University of Potsdam and worked as a trainee for ESA's Earth Observation Programme before joining mundialis. He supports mundialis as a developer and has specialized in radar remote sensing.
Name: Julia Haas
Title: M. Sc. Geography
Experience: Julia studied geography at the University of Bonn. She started out with GIS and remote sensing in the field of environmental monitoring and sustainability risk analyses. In her master thesis, she worked with automated land cover classification from remotely sensed time series. She joined mundialis as data analyst and developer.
Name: Momen Mawad
Title: M. Sc. Integrated Water Resources Management (IWRM)
Experience: Momen studied IWRM at TH Köln, where he was intensively involved with GIS mapping and data analysis. He is very passionate about computer science, and specialized in developing QGIS Plugins, as well as web based maps.
Name: Markus Neteler
Title: Dr. rer. nat.
Experience: Markus is co-founder and partner of the company. Until 2016, he led a GIS research group in Trento and has many years of experience with open source development and remote sensing.
Contact: email: neteler AT mundialis.de
See also: Personal Homepage
Name: Till Adams
Experience: Till is co-founder and partner of mundialis, a role he already held at terrestris since 2002 . Today he works mainly as a consultant and in project acquisition.
Name: Hinrich Paulsen
Experience: Hinrich is co-founder and partner of mundialis. He has many years of experience in management, human resources and business development.
All employee photos © Jo Hempel


text:
UPDATED information on Guardian claim regarding Israeli press card requirement
By Adam Levick on April 22, 2014 • ( 30 Comments )
EDITOR'S NOTE on April 23: This post was amended after we learned, per the Israel Government Press Office, that journalists are indeed required to sign a 'censorship form' to obtain a press card. The mistake was made when we conflated Israeli court 'gag orders' (which journalists are NOT required to abide by in order to receive a press card) with the 'censorship document'.
We apologize for the error.
Majd Kayyal, an Arab-Israeli journalist and web editor at the NGO Adalah, was released to house arrest late last week, days after being arrested on suspicion that Hezbollah attempted to recruit him while he attended a conference in Beirut.
Additionally, a media row over the news ensued when the New York Times revealed that it had abided by the Israeli gag order on Kayyal's arrest and didn't report the story until the order was lifted last Thursday.
Roy Greenslade, the Guardian's media blogger, published a story about the incident on April 22 titled New York Times obeys Israeli gag order over journalist's arrest.
Here are the relevant passages in Greenslade's story:
The paper's delayed publication of the story about the detention of Majd Kayyal (see below) was revealed by its public editor, Margaret Sullivan.
She quoted the NY Times's Jerusalem bureau chief, Jodi Rudoren, as explaining that the acceptance of gag orders is analogous to abiding by traffic rules or any other laws of the land.
Sullivan also consulted in-house lawyer David McCraw, who evidently described the situation as "somewhat murky". She quoted him as saying: "The general understanding among legal counsel in other countries is that local law would apply to foreign media."
Similar issues arise when US news media organisations cover the British courts, he said.
Sullivan was clearly unconvinced by the argument advanced by her paper's bureau chief, saying that she found it "troubling" that the NY Times should have to wait for the Israeli government's approval before deciding to run a story.
A "little transparency would go a long way", she said, and the the story should have informed readers what had happened. Perhaps Jodi Rudoren, who became bureau chief in May 2012, was being overly cautious. Her task is hardly easy as she explained earlier this month in an interview with Hadassah magazine.
Then, in a subsequent passage, Greenslade makes the following claim:
My understanding is that although foreign journalists who want to obtain a press card in Israel are required to sign a censorship document in order to obtain a press card, in practice few submit their copy on security issues to the censor.
However, his suggestion that foreign journalists are required to sign a "censorship document" in order to obtain an Israeli press card seemed questionable in light of this passage from the NYT article by Sullivan:
The Times is "indeed, bound by gag orders," Ms. Rudoren said. She said that the situation is analogous to abiding by traffic rules or any other laws of the land, and that two of her predecessors in the bureau chief position affirmed to her this week that The Times has been subject to gag orders in the past. (An earlier version of this post said that The Times agrees to abide by gag orders as a prerequisite for press credentials, but Ms. Rudoren told me today that that is not the case, although it was her initial understanding.)
Per Jodi Rudoren, foreign journalists are evidently NOT required to abide by 'gag orders' in order to obtain a press card.
However, as we later learned, the 'gag order' is not the same as a 'censorship document', so our conclusion in the original version of this post – that Greenslade got it wrong – was not correct.
This post (and the original title) has been revised accordingly.
Tagged as: Beirut, Guardian, Israel, Jodi Rudoren, Majd Kayyal, Margaret Sullivan, New York Times, Roy Greenslade
Peter Beaumont wants you to believe that Jews oppress Christians in Jerusalem
Guardian op-ed: Mordechai Vanunu is a hero 'like Snowden'
Chris McGreal says:
Roy didn't get it wrong. In order to obtain a press card, foreign journalists are required to sign a form saying they will submit stories to military censorship if required. I've signed it many times myself.
peterthehungarian says:
Mr. McGreal could you point out in Greensdales' article the expression "if required"?
And any word about in which situations are they required to submit their articles to the military censor? Have you ever heard about the foreign media reckless and irresponsible publications about Israeli military moves and the exact locations of the Katyusha hits in the second Lebanon war eight years ago?
This is very embarrassing that me – whose mother tongue is not English – must to teach you what the expression "lie by omission" means…
CIF Watch is wrong. Journalists must sign a form stating they will submit what they publish to military censorship as required. Does not mean they all do it, but they still have to sign the form.
Broken disc Harry?
Geary says:
Harry, why not read Peter's reply to McGreal and then THINK before you post?
Revealing that there is a gag order of the fact that some people are being imprisoned in Israel, like Australian national 'Prisoner X' or this journalist, has nothing to do with disclosing where rockets have fallen, and everything to do with raising some possible violations of human rights.
Fritz Wunderlich says:
Defending war crimes, but accusing of violating human rights – quite typical for ethnicised human rights activists, formerly called völkisch Bewegte.
So, then what did the NYT mean when they said this? "(An earlier version of this post said that The Times agrees to abide by gag orders as a prerequisite for press credentials, but Ms. Rudoren told me today that that is not the case, although it was her initial understanding.)"
Adam, if you did a modicum of research you would discover this on the Israeli government press office website on the requirements for press accreditation for all journalists includes a "signed censorship form".
"In the online form you will find a tab for Attachments – this is where you should attach your photo (for new applicants), your letter of accreditation or proofs of work, your signed censorship form and your confirmation of payment (Every application for a GPO card requires a nonrefundable payment of NIS 50)"
The censorship form includes the following: "All written material, photographs and recordings dealing with security and defense matters intended for transmission abroad, must be presented to the Censor's Office."
It's here: http://gpo.gov.il/English/presscards/Pages/GPOPressCards.aspx
So Roy Greenslade was entirely correct when he wrote: "My understanding is that although foreign journalists who want to obtain a press card in Israel are required to sign a censorship document in order to obtain a press card, in practice few submit their copy on security issues to the censor."
Serendipity says:
How arrogant you are – you who choose to write for a scurrilous blog in which authors regularly exaggerate, ignore the distinction between opinion and fact and state the former as the latter.
And note that even you quote Roy Greenslade as saying "My understanding is….."
Supposing his understanding is mistaken?
All written material, photographs and recordings dealing with security and defense matters intended for transmission abroad, must be presented to the Censor's Office."
Interesting. A country threatened by wars and mass terrorism censors materials dealing with security and defense matters published by foreign journalists.
If you did a modicum of research (and some self examination of your own moral abilities) then you would know that you and your employer is involved lying about and demonizing Israel, Greenslade's lie by omission is an excellent example.
This is the difference between the Guardian and a Blog – doing research and checking facts. Two minutes online or a quick call to any foreign correspondent are enough to see that journalists are indeed asked to sign a military censorship form in Israel – foreign correspondents and Israeli journalists alike.
,a href = "http://www.theguardian.com/info/2014/apr/15/vatican-hires-hawk-protect-doves-pope">Guardian is doing research and checking facts
Removed: Vatican hires hawk to protect pope's doves
An agency story about the Vatican recruiting a hawk to protect the Pope's doves was deleted on the 15 April 2014 because it was discovered to have been an April fools' joke.
Gerald says:
"This is the difference between the Guardian and a Blog – doing research and checking facts"
Correct 'Pete'.
That is why "The Guardian" has to so often apologise, issue corrections and retractions because it does not check facts or carry out research correctly.
Read the link below and scroll down to 'More on this story' for other examples.
http://www.pressgazette.co.uk/guardian-apologises-former-sun-managing-editor-richard-caseby-over-polly-toynbee-article
Gidon Shaviv (@GidonShaviv) says:
There is quite a difference between a court gag order and military censor, so both of you could be right..
Since Greenslade's article is not open for comments, does that represent the Guardian's gag order directed at its readers?
Good point, AKUS
I just checked with the GPO. Greenslade is right. A censorship document does need to be signed to obtain a press card. Jodi Rudoren was referring to a 'gag order', which, I've since learned, is something different. I'll revise this post accordingly.
A bit of censorship is necessary bearing in mind the sympathy some British hacks harbour for terror against Jews and the tacit support of terrorists f.e. when labelled as political prisoners by The Guardian.
The Palestinian side would immediately negotiate if it had not the financial, military, mass media and political support of oily money states, Arab states, Muslim states, OIC, OPEC and corrupt traitors, useful idiots, fundamentalistic multiculturalists in the west.
This reminds of the fellow travellers and communist/trotskyst parties in the west of the Cold War past, all anti-Israel fanatics.
external says:
A bit of censorship may be necessary but in this internet/satellite age it is totally futile. Look at what is happening in Turkey now. The only result is that the censors end up looking like total idiots.
True, that`s what the anti-Israeli hacks at Al Guardian look like.
On the other side, military relevant and terror preventing measures are quite important issues for a state in war with a lot of terrorist organisations and dictatorships and should not be disclosed to the enemies.
"All written material, photographs and recordings dealing with security and defense matters intended for transmission abroad, must be presented to the Censor's Office"
Getting back to the arrest of this particular Israeli journalist, it should be pointed out that other Israeli journalists travel regularly to Arab countries – including Lebabon – notably Ron Ben-Yishai and Boaz Bismuth (they use foreign passports). BenYishai is a senior correspondent for Yediot Aharonot and Bismuth, formrely with Yediot, was Israeli ambassador to Mauretania from 2004 to 2008. Ben-Yishai meets and interviews members of Hizbullah, various Palestinian organizations, etc, on all of his trips. I don't recall that they were ever arrested upon their return from these forbidden countries.
By the way, Chris McGreal is the last person who should be lecturing others about their errors.
http://cifwatch.com/2011/10/02/guardian-responds-to-cif-watch-complaint-amends-article-charging-us-of-slavish-support-for-israel/comment-page-1/
http://cifwatch.com/2013/03/21/following-cif-watch-post-guardian-amends-false-jewish-demography-claim/
http://cifwatch.com/2012/12/12/chris-mcgreal-makes-3rd-unforced-error-in-report-on-footballers-allegedly-signing-anti-israel-petition/
Jim Davison says:
What is it? Is the censorship form required to be signed or not? Was Guardian right or not? Was the blogger correct in accusing the Guardian article to be lying? Who is required to be apologize to whom? Some honest reassessment is required on part of the blogger.
Jim, I don't know what you're unclear about. The post was revised accordingly to honestly reflect the facts. You can see the update in the intro above. Additionally, the Guardian blogger updated his post to note a small error.
http://www.theguardian.com/media/greenslade/2014/apr/22/new-york-times-israel
"NB: This posting was amended at 8.15am on Wednesday 23 April to make clear that Sullivan should have referred to court rather than government approval."
Don't worry Jim the Guardian is lying, and Greenslade's assertion was a lie by omission. But i don't expect any apology from the Guardian, lying about Israel and the Jews is there bread and butter. Did Julius Streicher apologise before has been hanged?
Dim Jim on April 15, 2014 @ 3:17 PM over on the thread "The Guardian plays crooked lawyer for the Palestinians" I asked you a question.
Are you going to answer it?
So Gerald what is the answer? Are Palestinians journalists in occupation a demographic threat to the Zionist entity? I expect an answer.
When journalists play political activists, they are no longer journalists, Natzie Pampers.


text:
Guide » Retirement
WHAT'S THE STATE of America's retirement readiness? Here's a quick look at some worrisome statistics—as well as at some key notions that should concern both those saving for retirement and those who have already quit the workforce:
For households approaching retirement age, the typical net worth is $776,000, calculates Boston College's Center for Retirement Research. That might sound impressive—but 60% of this figure is represented by the value assigned to Social Security benefits, and another 17% by traditional pension plans, which are fast disappearing.
You can get a glimpse of America's retirement readiness from the Federal Reserve's 2019 Survey of Consumer Finances. Among households headed by someone age 65 to 74, 78.4% owned their home, down from 85.8% six years earlier. Moreover, 70% were carrying some form of debt, including 37.6% who had debt secured by a home. Just 48.2% of this group had an IRA or similar retirement account.
Among households headed by someone age 55 and older, 29% had neither savings in a retirement account, like an IRA or 401(k) plan, nor were they covered by a defined benefit pension plan, according to a 2015 Government Accountability Office study.
Just 11% of private sector workers were covered by a defined benefit pension plan as of 2017, down from 38% in 1979, according to the Employee Benefit Research Institute. Over this stretch, those in 401(k) and similar plans rose to 46% from 17%.
The National Institute on Retirement Security found that a quarter of households headed by someone age 55 to 64 had a net worth—the value of all assets, including their home, minus all debts—that was less than their annual income. By contrast, experts often suggest amassing a sum equal to 8 to 12 times income by retirement, and that sum doesn't include home equity.
Households approaching retirement age had a median $135,000 in their 401(k) and IRA combined as of 2016, up from $111,000 in 2013, according to Boston College's Center for Retirement Research. That's enough to generate just $600 a month in retirement income.
Even if most folks aren't in good shape for retirement, presumably some are. How many? Phoenix Marketing International regularly calculates how many U.S. households have $1 million or more in investable assets. Based on a 4% portfolio withdrawal rate, $1 million would give you $40,000 in first-year retirement income, on top of whatever you might receive from Social Security and any pension plans. That should be enough for a comfortable, though hardly lavish, retirement. Phoenix calculates that 8.4 million U.S. households had $1 million or more in investable assets as of 2019. New Jersey, Maryland, Connecticut, Massachusetts and Hawaii had the highest concentration of millionaire households, at more than 9%.
According to the Employee Benefit Research Institute's 2022 Retirement Confidence Survey, workers on average expect to retire at age 65. But it turns out the actual retirement age is typically 62. The study also found that 70% expect to work for pay once they retire, but only 27% of retirees report doing so.
Those quitting the workforce in 2022 will spend more than 19 years in retirement, on average, up from less than 14 years in 1970, says Boston College's Center for Retirement Research.
Georgia, Florida, Tennessee, Missouri and Wyoming are the best states to retire, says Bankrate. The ranking is based on five criteria, with the biggest weight given to affordability. Meanwhile, WalletHub says the best states to retire are Florida, Virginia and Colorado, while the worst states are New Jersey, Mississippi and New York. The WalletHub ranking considers affordability, health care and overall quality of life.
Social Security retirement benefits average $19,900 a year and replace 37% of past earnings. An estimated 97% of seniors either receive Social Security or will receive it. Social Security benefits provide half or more of the income for 51.8% of folks age 65 and older. For 24.7% of seniors, Social Security accounts for 90% or more of their income.
Inflation, which can be a major headache for retirees, ran at 7% in 2021, 1.3% in 2020, 2.3% in 2019 and 1.9% in 2018.
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I have some big news to share with you. My good mate Phil Davenport and I are launching a popup eatery in Surry Hills, Sydney called Duck In Duck Out — and it opens to the public on Thursday 6 April!!
In developing the menu we've taken a French classic, duck confit, and turned it on its head by creating quick, funky dishes with a twist. We're talking rich confit burgers piled high with Asian slaws and house made sauces, hearty duck sausages, unreal duck bao buns and of course plenty of duck fat chips. Have mercy! Or more appropriately, merci.
Phil and have know each other for nearly 20 years, and we've been talking about working together again for ages. It was recently that it all fell in place. The concept of Duck In Duck Out was inspired by classic French training and a strong Asian food influence in both of our lives, and we're excited to open a venue that's doing something a little bit different.
Duck In Duck Out is not a white-tablecloth restaurant, but a fresh and funky street-food popup. Our duck burgers, dogs and bao buns have all the complexity and richness of classic French dishes, with a contemporary twist that makes them an easy everyday indulgence. We think it's a great new angle and, as Phil says, "it's a little bit wicked and very accessible"!
The Duck In Duck Out popup will be located at 202 Elizabeth St, Surry Hills, in the courtyard next to the Surry Hills Hotel. While Phil and I will be keeping an eye on things we won't be at Duck In Duck Out day-in-day-out, so we've put together a great team who are running the day to day. We hope you can pop in!
The popup will be open from 11.30 am – 10 pm seven days a week, between 6 April and 30 June 2017. You can order-in and sit in the covered courtyard to relax, or grab your meal to go.
Make sure to follow Duck In Duck Out for updates, and get ready for a ducking good time!


Beware of the wimpy shower!
For people who love their morning or evening shower, a wimpy spray can ruin their day. Are you someone who loves a strong shower? I, too, hate a wimpy shower. I owned a good shower head, even when I was renting.
However, when house-hunters turn on showers to check the pressure, they often do not get the information that they need. Poor water pressure can be caused by the fixture, the plumbing leading to the fixture, the volume of the water coming into the house, or more than one of these.
Turning on the shower will not give you the complete answer. It is just a waste of water.
When a house hunter turns on the shower, he or she could get false evidence of wimpiness because the shower head is clogged, while the pressure is fine. If he or she buys the house, cleaning the existing head or buying a new one will fix the problem at minimal expense a bother.
He or she may also get false evidence of a wonderful shower because the head is good, but the volume or pressure in the whole house is insufficient. The shower could flow great until someone else turns on a faucet, runs a dishwasher, or flushes a toilet. Water pressure problems show up when there is more than one draw on the system. Turning on the shower alone does not diagnose those problems.
1. Go to the highest bathroom in the house.
2. Turn on the water in the sink full blast.
4. If the water level changes in the sink, the water pressure is average to lower than average.
5. If there is a lower bathroom, do it there. If water pressure is the problem, the pressure will be higher in the downstairs bathroom.
When you are doing a full inspection, the inspectors will turn on all the water all over the house, then flush. If the water pressure is bad, the water can go down more than 80% while flushing. I've seen it. It's not pretty.
Low water pressure usually results when you've been forced to turn on two different plumbing fixtures at the same time, whether they are the outside garden hose, the kitchen/bathroom sink, the toilet, or even the shower. Although your water pressure may be sufficient when only one fixture is operational, you'll definitely notice a drop in water flow when the second fixture comes into use.
• Pressure regulators – These valves are generally where the water enters the house. They need to be set by a professional.
• Elevation – Water needs additional push to flow upward, so houses on hills and condos in tall buildings can have low pressure. Town water towers are meant to increase water pressure using gravity. Tall buildings use pumps.
• Home valves – Sometimes shut-off valves are impeding the flow of water in the house. Low water pressure could be caused by accidental moving of a turn-off valve.
• Water leaks – If you pressure was good, but has changed, it may indicate a leak in the house or the line to the house.
• Peak periods – If you've lived in a large apartment or condo building, you probably experienced how water pressure is weak when everyone is using it at the same time. The same thing can happen in a town or neighborhood.
• Mineral deposits – not only do shower heads and aerators get sediment in them, the main line coming into the house, if it is iron, will collect sediment over time. (It is like hardening of the arteries in people.) Over the years, that one inch pipe has a quarter inch of space inside for the water to flow. The result is low water volume. The solution is to install a new main water line.


Since the end of 2010, Clouds Sky GmbH has been successfully offering private cloud computing solutions based on the open source cloud software "Open Stack" and the content management platform "OpenCms". In addition, Clouds Sky GmbH helps large companies, e.g. from the auto industry or the chemical sector, in the implementation of business-critical applications and has made a name in the field of cloud consulting. It advises clients throughout Germany on multi-cloud management, microservices development, orchestration with Kubernetes, Cloud Native Technology and DevOps. In addition, Clouds Sky GmbH offers in particular on the subjects Kubernetes and OpenStack high quality trainings.
At the end of 2010, Arash Kaffamanesh founded Clouds Sky GmbH and was able to convince major customers in the chemical industry within a very short time with his company model. Today, the Clouds Sky GmbH is a well-known size and receives project inquiries from all areas of the German economy. Since 2017, Clouds Sky GmbH has worked closely with one of Germany's largest automobile manufacturers.
Arash himself works as a Cloud Solution Architect in various projects and provides consulting services to some companies. He focuses on AWS, Azure, OpenStack, OpenShift, Docker, Kubernetes, Rancher, and Microservices architectures, as well as introducing DevOps principles and agile methods in cloud migration of existing applications and their orchestration and provisioning and management with Terraform and Ansible.
Incidentally, Arash organizes the OpenStack "Cologne", "Cologne Cloud" and the "Kubernauts Worldwide Meetups". For those interested, he offers free fundamental training for OpenStack and Kubernetes.
Since January 2018, Stephan Hartmann is the second managing director of Clouds Sky GmbH. Thus, he is next to Arash Kaffamanesh equal CEO and holds 50% of the shares. His main focus is on development and finance.
Prior to joining Clouds Sky GmbH, Stephan worked closely with Clouds Sky GmbH with his own company "metamesh". He brings many years of experience in the development of powerful web portals using open source-based cloud solutions and the development of applications for smartphones (apps). This allowed both young startups and large companies a simple and cost-effective way to manage web content. He also developed inter alia for Android, a smartphone app for field service deployment tracking. Stephan works currently on large scale Kubernetes development projects as a Site Reliability Engineer and Enterprise Architect.