A MAN MUST NOT HIRE LABORERS ON
THE SABBATH, NOR INSTRUCT HIS NEIGHBOR TO HIRE LABORERS ON HIS BEHALF.
Now, this makes sense. You cannot command someone to do
something on your behalf that you cannot do yourself. But can you intimate it?
R. Joshua b. Karhah said: One may
say to his neighbor 'Well, we shall see whether you join me in the evening'!
That is, one may hint that the worker will be hired after the
Sabbath.
What is R. Judah b. Karhah's
reason? Because it is written, [If thou turn away they foot form the Sabbath.
. .] nor finding thine own pleasure nor speaking thine own words (Isa.
58:13): [explicit]
speech is forbidden, but thought is permitted
Now this is fascinating. Unlike some other traditions,
Judaism places no restriction on thought. It is putting that thought into
action, i.e. speech, which may hold some restrictions. And, in fact, even those
boundaries are loosened. One should not conduct business (speech) on Shabbat –
and yet:
Now, is speech forbidden? Surely R.
Hisda and R: Hamnuna both said: Accounts in connection with religion may be
calculated [discussed] on the Sabbath. And R. Eleazar said: One may determine
charity [grants] to the poor on the Sabbath. Again, R. Jacob b. Idi said in R.
Johanan's name: One may supervise matters of life and death and matters of
communal urgency on the Sabbath, and one may go to the synagogues to attend to
communal affairs on the Sabbath.
Also, R. Samuel b. Nahmani said in R.
Johanan's name: One may go to theatres and circuses and basilicas to attend to
communal affairs on the Sabbath. Further, the School of Manasseh taught: One
may make arrangements on the Sabbath for the betrothal of young girls and the
elementary education of a child and to teach him a trade! —
Scripture saith, nor finding
thine own affairs nor speaking thine own words: thine affairs are
forbidden, the affairs of Heaven [religious matters] are permitted.
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