Rif Shabbat 38a

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38a

{Shabbat 105b}
Rabbi Shimon cites Rabbi Chalafta ben Agra who cites Rabbi Yochanan ben Nuri: He who rends his garments in his anger, he who breaks his vessels in his anger, and he who scatters his money in his anger, regard him as an idolater, because such are the wiles of the Tempter {yetzer hara}: To-day he says to him, 'Do this'; to-morrow he tells him, 'Do that,' until he bids him, 'Go and serve idols,' and he goes and serves [them].

Rabbi Yochanan {our gemara: Rabbi Avin} said: What pasuk intimates this?
{Tehillim 81:10}

י לֹא-יִהְיֶה בְךָ, אֵל זָר; וְלֹא תִשְׁתַּחֲוֶה, לְאֵל נֵכָר.

10 There shall no strange god be in thee; neither shalt thou worship any foreign god.

What strange god resides in the body of a man? Say, that is the Tempter!

And if he does this in order to instil fear in his household, it is fine. Even as Rav Judah pulled the thrums [of his garment;] Rav Acha bar Yaakov broke broken vessels; Rav Sheshet threw brine on his maidservant's head.

{Shabbat 106a}
"AND ALL WHO EFFECT DAMAGE ARE EXEMPT":
And even he who wounds and he who sets fire [to a stack of grain], according to Rabbi Yehuda.
And according to Rabbi Shimon, all who effect damage are exempt, with the exception of he who wounds and he who sets fire [to a stack of grain], as Rabbi Abahu recited {tnei} before Rabbi Yochanan.

And the reason of Rabbi Shimon is that since a verse is required to permit circumcision [on the Sabbath], it follows that for wounding elsewhere one is liable. And since the Divine Law forbade burning in respect of a priest's [adulterous] daughter, it follows that for kindling a fire in general one is liable.

And Rabbi Yehuda? There {by circumcision} he effects an improvement, as Rav Ashi said: What is the difference whether one repairs [the foreskin by] circumcision or one repairs a utensil: what is the difference whether one boils [melts] the lead bar or one boils dyes?

{Shabbat 105b}
MISHNA:
THE STANDARD OF BLEACHING [WOOL], HATCHELLING, DYEING OR SPINNING IT, IS A FULL DOUBLE SIT {Rashi: the distance between the tips of the index finger and middle finger when held wide apart}.
AND HE WHO WEAVES TWO THREADS TOGETHER, HIS STANDARD IS A FULL SIT.

{Shabbat 106a}
R. JUDAH SAID: HE WHO HUNTS A BIRD [AND DRIVES IT] INTO A TURRET, OR A DEER INTO A HOUSE, IS GUILTY;
BUT THE SAGES MAINTAIN: [HE WHO HUNTS] A BIRD INTO A TURRET,

{Shabbat 106b}
AND A DEER INTO A GARDEN, COURTYARD OR VIVARIUM, IS LIABLE.

R. SIMEON B. GAMALIEL SAID: NOT ALL VIVARIA ARE ALIKE.

THIS IS THE GENERAL PRINCIPLE: IF IT [STILL] NEEDS TO BE CAUGHT, HE IS EXEMPT IF IT DOES NOT STILL NEED TO BE CAUGHT, HE IS LIABLE.

IF A DEER ENTERS A HOUSE AND ONE PERSON SHUTS [THE DOOR] BEFORE IT, HE IS CULPABLE;
IF TWO SHUT IT, THEY ARE EXEMPT.
IF ONE COULD NOT SHUT IT, AND BOTH SHUT IT, THEY ARE CULPABLE.
R. SIMEON DECLARES [THEM] EXEMPT.

Gemara:
The Sages learnt {in a brayta}: He who catches locusts, gazin, hornets, or gnats on Shabbat is culpable: that is the view of Rabbi Meir. But the Sages rule: If that species is hunted, one is liable; if that species is not hunted, one is not liable.

MISHNA:
IF ONE SITS DOWN IN THE DOORWAY BUT DOES NOT FILL IT, AND A SECOND SITS DOWN AND FILLS IT {thus trapping the animal}, THE SECOND IS CULPABLE.

IF THE FIRST SITS DOWN IN THE DOORWAY AND FILLS IT, AND A SECOND COMES AND SITS DOWN AT HIS SIDE, EVEN IF THE FIRST [THEN] RISES AND DEPARTS, THE FIRST IS CULPABLE WHILE THE SECOND IS EXEMPT.

WHAT DOES THIS RESEMBLE? ONE WHO SHUTS HIS HOUSE TO GUARD IT, AND A DEER IS [THEREBY] FOUND TO BE GUARDED THEREIN.