In the last two chapters the Mishnah points out those things which are unlawful as derogatory to the dignity of the Sabbath. Certain things are here of interest as bearing on the quesion of purchasing things for the feast-day. Thus, it is expressly allowed to borrow wine, or oil, or bread on the Sabbath, and to leave one's upper garment in pledge, though one should not express it in such manner as to imply it was a loan. Moreover, it is expressly added that if the day before the Passover falls on a Sabbath, one may in this manner purchase a Paschal lamb, and, presumably, all else that is needful for the feast. This shows how Judas might have been sent on the eve of the Passover to purchase what was needful, for the law applying to a feast-day was much less strict than that of the Sabbath. Again, to avoid the possibility of effacing anything written, it was forbidden to read from a tablet the names of one's guests, or the menu. It was lawful for children to cast lots for their portions at table, but not with strangers, for this might lead to a breach of the Sabbath, and to games of chance. Similarly, it was improper on the Sabbath to engage workmen for the following week, nor should one be on the watch for the close of that day to begin one's ordinary work. It was otherwise if religious obligations awaited one at the close of the Sabbath such as attending to a bride, or making preparation for a funeral. [6488] On the Sabbath itself it was lawful to do all that was absolutely necessary connected with the dead, such as to anoint or wash the body, although without moving the limbs, nor might the eyes of the dying be closed - a practice which, indeed, was generally denounced.
In the last chapter of the tractate the Mishnah returns to the discussion of punctilious details. Supposing a traveller to arrive in a place just as the Sabbath commenced, he must only take from his beast of burden such objects are are allowed to be handled on the Sabbath . As for the rest, he may loosen the ropes and let them fall down of themselves. Further, it is declared lawful to unloose bundles of straw, or to rub up what can only be eaten in that condition; but care must be taken that nothing is done which is not absolutely necessary. On the other hand, cooking would not be allowed - in short, nothing must be done but what was absolutely necessary to satisfy the cravings of hunger or thist. Finally, it was declared lawful on the Sabbath to absolve from vows, and to attend to similiar religious calls.
Detailed as this analysis of the Sabbath law is, we have not by any means exhusted the subject. Thus, one of the most curious provisions of the Sabbath law was, that on the Sabbath only such things were to be touched or eaten as had been expressly prepared on a weekday with a view to the Sabbath (Bez. 2 b). [6489] Anything not so destined was forbidden, as the expression is on account of Muqtsah' ({hebrew}), i. e. as not having been the intention.' Jewish dogmatists enumerate nearly fifty cases in which that theological term finds its application. Thus, if a hen had laid on the Sabbath, the egg was forbidden, because, evidently, it could not have been destined on a weekday for eating, since it was not yet laid, and did not exist; while if the hen had been kept, not for laying but for fattening, the egg might be eaten as forming a part of the hen that had fallen off! But when the principle of Muqtsah is applied to the touching of things which are not used because they have become ugly (and hence are not in one's mind), so that, for example, an old lamp may not be touched, or raisins during the process of drying them (because they are not eatable then), it will be seen how complicated such a law must have been.