Rif Shabbat 47b {Shabbat 122b continues ... 124a}

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{Shabbat 122b continues}
[FOOD] UPON IT FOR A CHILD, A REED OR A WHORL TO STICK [FOOD], A SMALL NEEDLE TO REMOVE A THORN, AND A SACK [NEEDLE] TO OPEN A DOOR THEREWITH.

Gemara:
This hammer, whether a nut hammer, whether a smith's hammer, and whether a goldsmith's hammer {one may use}, but a spice [hammer] is forbidden, as Rabbi Chiyya bar Ashi cited Rabbi Yochanan, since one is particular about them he appoints a [special] place for them, just as dyer's pins, tubs, and beams, which Rav Chinena bar Shelemia cited Rav that all agree regarding dyer's pins, tubs, and beams that since one is particular about them he appoints a [special] place for them.

Yerushalmi: zayri {pins} - that he presses with; mezori {translated above as tubs} - that he beats with; and maychi {beams} - these are pegs.

"A REED OR A WHORL {TO STICK [FOOD]}...":
The Sages learnt {in a brayta}: If an unripe fig was hidden in straw, or a cake which was hidden in live coals, and part thereof is uncovered, it may be handled; but if not, it may not be handled.
{our gemara: Rabbi} Eleazar ben Taddai says: One impales them on a reed or a whorl, and they [the straw or coals] are shaken off of their own accord.
Rav Nachman said: The halacha is as {our gemara: Rabbi} Eleazar ben Taddai.

"A SMALL NEEDLE TO REMOVE A THORN":
This needle (how so?) refers to a complete needle, but a needle with the eye or the point removed, it is forbidden to move it, like Rava.

Causing a new-born babe to vomit {by inserting the finger in its mouth in order to relieve it of its phlegm -- so Jastrow. Rashi renders: To manipulate and ease a child's limbs} on Shabbat, Rav Nachman forbids and Rav Sheshet permits.
And we have established that the halacha is like Rav Nachman with regard to dinim and like Rav Sheshet in prohibitions {and so the halacha is like Rav Sheshet}.

{Shabbat 123b}
MISHNA:
A CANE FOR OLIVES {used for stirring a mass of maturing olives to see whether they are fit for pressing}, IF IT HAS A BULB ON TOP {closing one end of the reed}, IS SUSCEPTIBLE TO DEFILEMENT; IF NOT, IT IS NOT SUSCEPTIBLE TO DEFILEMENT.
IN BOTH CASES IT MAY BE HANDLED ON THE SABBATH.

R. JOSE SAID: ALL UTENSILS MAY BE HANDLED, EXCEPT A LARGE SAW AND THE PIN OF A PLOUGH.

{Shabbat 124a}
ALL UTENSILS MAY BE HANDLED WHETHER REQUIRED OR NOT REQUIRED.
R. NEHEMIAH SAID: THEY MAY BE HANDLED ONLY WHEN REQUIRED.

{Shabbat 123b}
Gemara:
Rav Nachman said: A fuller's trough {uchla deketzari} is like the pin of a plough.

Rif Shabbat 47a {digression to Avoda Zara 22a continues; resume Shabbat 122b}

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{Avoda Zara 22a continues}
a field in partnership, the Israelite must not say subsequently to the heathen, Take as thy share the profit in respect of Shabbat, and I will take as mine that in respect of a week-day; only when such a condition was made originally is it permitted. [Likewise] if they just calculate the profit it is forbidden!
{That is, if the Israelite apportions the profits in respect of Shabbat to the heathen even without telling him explicitly to work on Shabbat it is likewise forbidden, as in the absence of specific conditions, the assumption is that the heathen is to work on behalf of the Jew on Shabbat — which is in direct opposition to Rava's ruling.}
Whereupon Rava blushed.
Subsequently, the fact came to light that the partners had indeed laid down that condition originally.

END PEREK SIXTEEN

BEGIN PEREK SEVENTEEN
{Shabbat 122b}
MISHNA:
ALL UTENSILS MAY BE HANDLED ON THE SABBATH AND THEIR DOORS WITH THEM, EVEN IF THEY ARE DETACHED, FOR THEY ARE NOT LIKE THE DOORS OF A HOUSE, WHICH ARE NOT OF MUKAN.
{Muchan: (Lit., 'prepared', 'set in readiness'); a term describing an object as being in a state of preparedness and fitness before a Festival for use as may become desirable on the Festival.}

Gemara:
"EVEN IF THEY ARE DETACHED": {even if they are detached} on Shabbat, while it goes without saying [if detached] on a weekday.

Just the opposite!
On Shabbat, they stand 'prepared' in virtue of their origin {since when Shabbat came in they were part of the vessel}; [whereas if detached] on a weekday, they do not stand 'prepared' in virtue of their origin {and so should be forbidden}.

Rather, Abaye said: This is what it means to say: ALL UTENSILS MAY BE HANDLED ON THE SABBATH, THEIR DOORS WITH THEM, EVEN IF THEY ARE DETACHED on a weekday, they may be handled on the Sabbath.

"FOR THEY ARE NOT LIKE THE DOORS OF A HOUSE, WHICH ARE NOT OF MUKAN":
For the doors of a house are affixed to it, and are not prepared for moving.

The Sages learnt {in a brayta}: The door of a box, chest, or coffer may be removed, but not replaced; that of a hen-roost may neither be removed nor replaced -- as a decree, lest he fix it firmly.

MISHNA:
A MAN MAY TAKE A HAMMER TO SPLIT NUTS, A CHOPPER TO CUT [A ROUND OF] PRESSED FIGS, A SAW FOR SAWING CHEESE, A SPADE TO SCOOP DRIED FIGS, A WINNOWING SHOVEL AND A PITCHFORK TO PLACE [FOOD] UPON IT FOR A CHILD,

Rif Shabbar 46b {Shabbat 122a continues ... 122b; digression to Avoda Zara 21b, 22a}

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{Shabbat 122a continues}
AN ISRAELITE MAY WATER [HIS] AFTER HIM; BUT IF [HE DRAWS IT] FOR THE ISRAELITES SAKE, IT IS FORBIDDEN.

IF A GENTILE MAKES A STAIRWAY TO DESCEND BY IT, AN ISRAELITE MAY DESCEND AFTER HIM; BUT IF ON THE ISRAELITES ACCOUNT, IT IS FORBIDDEN.

IT ONCE HAPPENED THAT R. GAMALIEL AND THE ELDERS WERE TRAVELING IN A SHIP, WHEN A GENTILE MADE A STAIRWAY FOR GOING DOWN, AND R. GAMALIEL, AND THE ELDERS DESCENDED BY IT.

Gemara:
The Sages learnt {in a brayta}: if a Gentile gathers herbs, an Israelite may feed [his cattle therewith] after him, but if [he gathers] on the Israelite's account, it is forbidden. If he draws water to give his cattle to drink, an Israelite may water [his] after him.

When is that? If he does not know him; but if he knows him it is forbidden, as a decree lest he {the gentile} increase {collecting/drawing water} on his {the Israelite's} account.

And specifically regarding herbs and water do we worry about this, but lighting the lamp, and the ramp, where there is not to decree lest he increase, for we say "a lamp for one is a lamp for 100," even if he knows him, if he does it for himself it is permitted.

(Rabbi Chanina said: A man may stand his animal next to herbs, even though they are attached to the ground, and does not violate thereby {Shemot 23:12}:

יב שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ, וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת--לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ, וְיִנָּפֵשׁ בֶּן-אֲמָתְךָ, וְהַגֵּר.

12 Six days thou shalt do thy work, but on the seventh day thou shalt rest; that thine ox and thine ass may have rest, and the son of thy handmaid, and the stranger, may be refreshed.

as we learn in the Mechilta - perhaps this means one should not leave it alone {yanichena perhaps from yanuach} therefore the Torah teaches לְמַעַן יָנוּחַ - and this is not rest {נייח}, for there are times that the animal will hunger if you prevent it.
And we do not stand it over muktza {lest he come to take it by hand and feed the animal}
)

And this that we learned {in the brayta} that "if a Gentile gathers herbs, an Israelite may feed [his cattle therewith] after him" we establish this as where he stands in front of it {the animal} and it goes and eats, but if he stands it {the animal} over it, it is forbidden, for it {the herbs} are muktza.

And Rav Huna said {our gemara: citing Rabbi Chanina}: A man may stand his cattle on grass on Shabbat, but not on mukzeh on Shabbat.
And if he stands in front of it [the animal], and so it goes [there] and eats, it is fine.

The Sages learnt {in a brayta}: If a city inhabited by Israelites and Gentiles contains baths where there is bathing on Shabbat, if the majority are Gentiles, one [an Israelite] may bathe therein immediately {after Shabbat}; if the majority are Israelites, one must walt until hot water could be heated.
And so too, half and half is consider like the majority {of Israelites, and is forbidden}. And they have in mind the majority when they heat it.

If a lamp is burning at a banqueting party {and was lit on Shabbat}: if the majority are Gentiles, one may make use of its light; if the majority are Israelites, it is forbidden; if half and half, it is forbidden. What is the reason? For they have in mind the majority when they light it.

{Shabbat 122b}
Shmuel visited the house of Avi Toran. A Gentile came and lit a lamp, [whereupon] Shmuel turned his face away. — On seeing that he [the Gentile] had brought a document and was reading it, he observed, 'He has lit it for himself'; [so] he [too] [Shmuel ] turned his face to the lamp.

---

We learn in Avodah Zara {Avodah Zara 21b}:
Rabban Shimon ben Gamliel said: One should not let his bath-house to a heathen, for it is called by the owner's name, and the idolater will work in it on Shabbat and Yom Tov.
However, in the case of a field, letting to a heathen is permitted, for they will say that he is merely a metayer {sharecropper} working for his tenancy.
In regard to a bath-house, {will they not say} that he is a metayer working for his tenancy?
People do not generally let a bath-house on terms of metayage.

{Avoda Zara 22a}
These {two} saffron-growers, [one of whom was] a heathen who took charge of the field on Shabbat, , and [the other] an Israelite who did so on the Sunday, came before Raba; Rava declared this {partnership} as permissible.
Ravina refuted Rava: If an Israelite and a heathen leased

Rif Shabbat 46a {Shabbat 121b continues... 122a}

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{Shabbat 121b continues}
Abba bar Marta, who is Abba bar Minyumi, owed money to the house of the Exilarch. [So] they brought him [before the Exilarch]; he distressed him [and] he spat out saliva, [whereupon] the Exilarch ordered, 'Bring a vessel and cover it.' He said to them: 'You do not need this, [for] thus did Rav Yehuda say: One can tread down saliva incidentally.' He {the Exilarch} said to them: He is a scholar, let him go.

Rabbi Abba bar Kahana cited Rabbi Yochanan {our gemara: Rabbi Chanina}: The candlesticks of Rabbi's household may be handled on Shabbat.
Rabbi Zera said to him: [Does that mean] where they can be taken up with one hand, or [even] with two hands?
{Shabbat 122a}
He said to him: Such as those of your father's house {that is, small}.

And Rabbi Abba bar Kahana cited Rabbi Yochanan {our gemara: Rabbi Chanina}: The litters {used for carrying people} of Rabbi's household may be handled on Shabbat.
Rabbi Zera said to him: [Does that mean] where they can be taken up by one man, or [even] only with two men?
He said to him: Such as those of your father's house.

MISHNA:
IF A GENTILE LIGHTS A LAMP {on Shabbat}, AN ISRAELITE MAY MAKE USE OF ITS LIGHT; BUT IF [HE DOES IT] FOR THE SAKE OF THE ISRAELITE, IT IS FORBIDDEN.

IF HE DRAWS WATER TO GIVE HIS OWN ANIMAL, TO DRINK

Rif Shabbat 45b {Shabbat 121a continues... 121b}

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{Shabbat 121a continues}
BECAUSE HIS RESTING IS NOT OUR OBLIGATION.
BUT IF A MINOR COMES TO EXTINGUISH, WE MUST NOT PERMIT HIM, BECAUSE HIS RESTING IS OUR OBLIGATION.

Gemara:
Rabbi Ammi said: In the case of a conflagration they [the Rabbis] permitted one to announce, 'Whoever extinguishes [it] will not lose [thereby].'

The Sages learnt {in a brayta}: It once happened that a fire broke out in the courtyard of Yoseph ben Simai, and the men of the garrison at Sepphoris came to extinguish it, because he was a steward of the king. But he did not permit them, in honour of the Sabbath, and a miracle happened on his behalf, rain descended and extinguished [it]. In the evening he sent two sela' to each of them, and fifty to their captain. But when the Sages heard of it they said, He did not need this, for we learnt: IF A GENTILE COMES TO EXTINGUISH, WE DO NOT SAY TO HIM, 'EXTINGUISH' OR 'DO NOT EXTINGUISH'.

MISHNA:
A DISH MAY BE INVERTED OVER A LAMP, THAT THE BEAMS SHOULD NOT CATCH [FIRE], AND OVER AN INFANT'S EXCREMENT, AND OVER A SCORPION, THAT IT SHOULD NOT BITE.

R. JUDAH SAID: AN INCIDENT CAME BEFORE R. JOHANAN B. ZAKKAI IN ARAB {near Tzippori}, AND HE SAID, I FEAR ON HIS ACCOUNT [THAT HE MAY BE LIABLE TO] A SIN-OFFERING.

Gemara:
"AND OVER AN INFANT'S EXCREMENT":
We establish this as referring to the excrement of chickens, {and we cover it} on behalf of a child, such that he not be injured by it, and to another courtyard,
But excrement of chickens and humans, and within the same courtyard, it is permitted to sweep it and bring it out to the privy, for sweepings of excrement, it is permitted to move it and to bring it out.

Five may be killed on the Sabbath, and these are they: the Egyptian fly, the hornet of Nineweh, the scorpion of Adiabene {=a district of Assyria between the rivers Lycus and Caprus}, the snake in the land of Israel, and a mad dog anywhere.
And the remainder of injurious animals, if they are pursuing him it is permitted to kill them, according to everyone {that is, it is not a Tannaitic dispute}.

The Sages learnt {in a brayta}: If one chances upon snakes and scorpions, and he kills them, it is manifest that he had chanced upon them in order to kill them; if he does not kill them, it is manifest that he had chanced upon them that they should kill him, but that a miracle was performed by Heaven on his behalf.
Ulla said: — others state, Rabbah bar bar Channa {our gemara: in the name of Rabbi Yochanan}: That is when they hiss at him.

Rav Yehuda said: One can tread down saliva incidentally {lefi tumo}.
Rav Sheshet said: One can tread down a snake incidentally.
Rav Kattina said: One may tread down a scorpion incidentally.

Rif Shabbat 45a {Shabbat 120a continues ... 121a}

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{Shabbat 120a continues}
and the halacha is like Rav Huna.

Rav Runa the son of Rav Yehoshua asked: What if one spreads out his garments, collects and places [therein], collects and places [therein] {more than 3 meals}? Is it like one who comes to save, or like one who comes to collect?

Since Rava said, Rav Shizbi misled Rav Chisda by teaching, 'Provided that he does not procure a vessel which holds more than three meals', it follows that it is like one who comes to save, and it is permitted.

Rav Nachman bar Yitzchak said to Rava: Why is it an error?
He said to him: For they learn {tnan}: 'provided that he does not bring another vessel and catch [the dripping liquid] or another vessel and join it [to the roof]' -- [thus] only another vessel may not [be brought], but he may save as much as he desires in the same vessel.

"AND HE [THE OWNER] MAY SAY TO OTHERS, 'COME AND SAVE FOR YOURSELVES'...":
What reckoning is there here? They can say "We acquired it from hefker!"
Rava said: We refer here to a God-fearing person, who does not wish to benefit from others, yet is unwilling to trouble for nothing.
And this is what it means to say - AND IF THEY ARE WISE, that they know that in such a case it is not payment for Shabbat {for they have after all acquired from hefker}, THEY MAKE A RECKONING WITH HIM AFTER SHABBAT.

MISHNA:
AND HE PUTS ON ALL THAT HE CAN PUT ON AND WRAPS HIMSELF IN ALL WHEREWITH HE CAN WRAP HIMSELF;AND THITHER HE MAY CARRY OUT ALL. THE UTENSILS [HE REQUIRES] FOR HIS USE;
THEN HE MAY PUT ON [GARMENTS] AFRESHR. JOSE SAID: [ONLY] EIGHTEEN GARMENTS. AND CARRY THEM OUT, AND SAY TO OTHERS, 'COME AND RESCUE WITH ME.'

Rif:
And the halacha is like the first Tanna {and not like Rabbi Yossi}.

MISHNA:
R. SIMEON B. NANNOS SAID: ONE MAY SPREAD A GOAT SKIN OVER A BOX, CHEST, OR TRUNK WHICH HAS CAUGHT FIRE, BECAUSE HE SINGES {but does not burn it, and at the same time protects the boxes};
AND ONE MAY MAKE A BARRIER WITH ALL VESSELS, WHETHER FULL [OF WATER] OR EMPTY, THAT THE FIRE SHOULD NOT TRAVEL ONWARD.
R. JOSE FORBIDS IN THE CASE OF NEW EARTHEN VESSELS FILLED WITH WATER, BECAUSE SINCE THEY CANNOT STAND THE HEAT, THEY WILL BURST AND EXTINGUISH THE FIRE.

Gemara:
And the halacha is not like Rabbi Yossi, who holds that {indirectly} causing {grama} extinguishing is forbidden.

Rav Yehuda said {our gemara: Rav Yehuda cites Rav, and the citation is of a source brought to argue with Rav Yehuda}: If a garment catches fire on one side, one may take it off and cover himself with it, and if it is extinguished, if it extinguished; and likewise if a Scroll of the Law catches fire, one may spread it out and read it, and if it is extinguished, it is extinguished.

{Shabbat 120b}
The Sages learnt {in a brayta}: If a lamp is on a board, one may shake [tip up] the board and it [the lamp] falls off, and if it is extinguished, it is extinguished.
The School of Rabbi Yannai said: They learnt this only if one forgot [it there]; but if he placed [it there], it [the board] became a stand {basis} for a forbidden article.

If a lamp is behind a door, it is forbidden to open and close [it] naturally, for Abaye and Rava both say: Rabbi Shimon agrees in a case of 'cut off his head and let him not die' {that it is forbidden -- the idea is that you cannot say "I will cut the head off this chicken, because I want to make use of the head, without the intent that it die"}

And it is forbidden to open a door opposite a {large} fire on Shabbat, and even in the presence of a normal wind.

{Shabbat 121a}
MISHNA:
IF A GENTILE COMES TO EXTINGUISH, WE DO NOT SAY TO HIM, 'EXTINGUISH IT' OR 'DO NOT EXTINGUISH,'

Rif Shabbat 44b {Shabbat 119a continues...120a}

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{Shabbat 119a continues}
And those in other countries, whereby do they merit it?
Because they honor the Shabbat.

Rabbi Chiyya bar Abba said: I was once a guest of a man in Laodicea, and a golden table was brought before him, which had to be carried by sixteen men; sixteen silver chains were fixed in it, and plates, goblets, pitchers and flasks were set thereon, thereon, and upon it were all kinds of food, dainties and spices. When they set it down they said {Tehillim 24:1}:

א לְדָוִד, מִזְמוֹר: לַה, הָאָרֶץ וּמְלוֹאָהּ; תֵּבֵל, וְיֹשְׁבֵי בָהּ.

1 A Psalm of David. {N} The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein.

{in our gemara: "etc." thus including the end of the pasuk.}
and when they removed it [after the meal] they said {Tehillim 115:16}:

טז הַשָּׁמַיִם שָׁמַיִם, לַה; וְהָאָרֶץ, נָתַן לִבְנֵי-אָדָם.

16 The heavens are the heavens of the LORD; but the earth hath He given to the children of men.

I said to him: My son! whereby hast thou merited this?
He said to me: I was a butcher and of every fine beast I used to say "This shall be for the honor of Shabbat."
I said to him: Happy art thou that thou hast [so] merited, and praised be the Omnipresent who has permitted thee to enjoy [all] this.

---

We learn in perek Yom Tov sheChal Lihyot Erev Shabbat {Beitza 16a}:
Tnei {taught} Rav Tachlafta the father of of Rabbanei Choza`a, and some say the brother of Rabbanei Choza`a {our gemara's girsa has only the latter}: All of a man's provisions are established for him from Roash HaShana to Rosh HaShana {our gemara: until Yom Kippur - the distinction is whether the specification is of when the provisions are set or for what time span the provisions are set} except for that which he expends for Shabbat and Yom Tov, and what he expends for his sons learning Torah, which if he adds, they {his total provisions} are increased for him, and if he reduces, they are reduced for him.

They learnt {in a brayta}: They said regarding Shammai the Elder that every day he would eat in honor of Shabbat. He would find a fine animal and say "this animal for Shabbat." On the morrow he would fine another one finer than that it {the first one}. He would set aside the second one and eat the first one.
However, Hillel the Elder had a different measure, that all his actions were for the sake of Heaven, and he would say {Tehillim 68:20}:

כ בָּרוּךְ אֲדֹנָי, יוֹם יוֹם: יַעֲמָס-לָנוּ--הָאֵל יְשׁוּעָתֵנוּ סֶלָה.

20 Blessed be the Lord, day by day He beareth our burden, even the God who is our salvation. Selah

{such that he would eat each day, assuming Hashem would provide a fine animal for Shabbat.}

A brayta also says so: Bet Shammai say: From the first of your week {Sunday} for your Shabbat, and Bet Hillel say: בָּרוּךְ אֲדֹנָי, יוֹם יוֹם - Blessed be the Lord, day by day.

---

{Shabbat 119a resumes}
The Exilarch asked Rav Hamnuna: What is meant by the verse {Yeshaya 58:13}?

יג אִם-תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי; וְקָרָאתָ לַשַּׁבָּת עֹנֶג, לִקְדוֹשׁ ה מְכֻבָּד, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר.

13 If thou turn away thy foot because of the sabbath, from pursuing thy business on My holy day; and call the sabbath a delight, and the holy of the LORD honourable; and shalt honour it, not doing thy wonted ways, nor pursuing thy business, nor speaking thereof;

He said to him: This refers to Yom Kippur, in which there is neither eating nor drinking, [hence] the Torah instructed, honor it with clean [festive] garments.

{The pasuk continues:} וְכִבַּדְתּוֹ - and shalt honour it:
Rav said: By fixing [it] earlier {the meal};
Shmuel said: By postponing [it] {the meal to a later hour, so as to have a greater appetite}
Those of the house of Rabbi Yannai asked Rav Papa {our gemara: The sons of R. Papa b. Abba asked R. Papa}: We, for instance, who have meat and wine every day, how shall we honor it He said to them: Mark a change. If you are accustomed to [dine] early, postpone it, if you are accustomed to [dine] late, have it earlier.

Rav Sheshet used to place his scholars in a place exposed to the sun in summer, and in a shady place in winter, so that they should arise quickly {on Shabbat, so that they would not stay too long in the study hall}.

{Shabbat 119b}
Rabbi Zera used to seek out pairs of scholars {engaged in halachic discussions} and say to them, 'I beg of you, do not profane it.' {by not delighting in Shabbat}

Rav {our gemara: Rava}, and others say, Rabbi Yehoshua ben Levi, said: Even if an individual prays on erev Shabbat, he must recite {Bereishit 2:1}

א וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ, וְכָל-צְבָאָם.

1 And the heaven and the earth were finished, and all the host of them.

For Rav Hamnuna said: He who prays on erev Shabbat and recites וַיְכֻלּוּ , the Writ treats of him as though he had become a partner with the Holy One, blessed be He, in the Creation, for it is said: וַיְכֻלּוּ. {with no vav marking the kubutz. Read not וַיְכֻלּוּ but rather וַיִכְלוּ. ("And they finished," rather than "and they were finished," thus a change from passive to active. Now there are two actors, Hashem, and the person who recites this segment of Bereishit 2.)

Rav Chisda cited Mar Ukva: He who prays on the eve of the Sabbath and recites וַיְכֻלּוּ , the two ministering angels who accompany him place their hands on his head and say to him {Yeshaya 6:7}:

ו וַיָּעָף אֵלַי, אֶחָד מִן-הַשְּׂרָפִים, וּבְיָדוֹ, רִצְפָּה; בְּמֶלְקַחַיִם--לָקַח, מֵעַל הַמִּזְבֵּחַ.	6 Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar;
ז וַיַּגַּע עַל-פִּי--וַיֹּאמֶר, הִנֵּה נָגַע זֶה עַל-שְׂפָתֶיךָ; וְסָר עֲו‍ֹנֶךָ, וְחַטָּאתְךָ תְּכֻפָּר	7 and he touched my mouth with it, and said: Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin expiated.

{thus playing the role of the saraph in Yeshaya's initiation prophecy}

They learnt {in a brayta}: Rabbi Yossi son of Rabbi Yehudah said: Two ministering angels accompany man on erev Shabbat from the synagogue to his home, one a good [angel] and one an evil [one]. And when he arrives home and finds the lamp burning, the table laid and the couch [bed] covered with a spread, the good angel exclaims, 'May it be even thus on another Shabbat [too],' and the evil angel unwillingly responds 'amen'. But if not, the evil angel exclaims, 'May it be even thus on another Shabbat [too],' and the good angel unwillingly responds, 'amen'.

Rabbi Eleazar said: One should always set his table on erev Shabbat, even if he needs only the size of an olive.

Rabbi Chanina said: One should always set his table on the termination of Shabbat, even if he merely requires as much as an olive.
Hot water after the termination of Shabbat is soothing; fresh [warm] bread after the termination of Shabbat is soothing.

A three-year old calf used to be prepared for Rabbi Abbahu on the termination of the Sabbath, of which he ate a kidney. When his son Avimi grew up he said to him, Why should you waste so much? let us leave over a kidney from the entrance of Shabbat {Friday night}. So he left it over, and a lion came and devoured it.

Rav Yehuda the son of Rav Shmuel bar Shelat cited Rav: An [outbreak of] fire occurs only in a house {place?} where there is desecration of Shabbat, for it is said {Yirmiyahu 17:27}:

כז וְאִם-לֹא תִשְׁמְעוּ אֵלַי, לְקַדֵּשׁ אֶת-יוֹם הַשַּׁבָּת, וּלְבִלְתִּי שְׂאֵת מַשָּׂא וּבֹא בְּשַׁעֲרֵי יְרוּשָׁלִַם, בְּיוֹם הַשַּׁבָּת: וְהִצַּתִּי אֵשׁ בִּשְׁעָרֶיהָ, וְאָכְלָה אַרְמְנוֹת יְרוּשָׁלִַם--וְלֹא תִכְבֶּה.

27 But if ye will not hearken unto Me to hallow the sabbath day, and not to bear a burden and enter in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.

What is meant by וְלֹא תִכְבֶּה - and it shall not be quenched?
Rav Nachman {our gemara: bar Yitzchak} said: At the time when no people are available to quench it.

{Shabbat 120a}
MISHNA:
ONE MAY SAVE A BASKET FULL OF LOAVES, EVEN IF IT CONTAINS [SUFFICIENT FOR] A HUNDRED MEALS, AND A ROUND CAKE OF PRESSED FIGS, AND A BARREL OF WINE, AND HE [THE OWNER] MAY SAY TO OTHERS, 'COME AND SAVE FOR YOURSELVES'; AND IF THEY ARE WISE, THEY MAKE A RECKONING WITH HIM AFTER THE SABBATH.

WHITHER MAY THEY BE SAVED? INTO A COURTYARD PROVIDED WITH AN 'ERUB. BEN BATHYRA SAID: EVEN INTO A COURTYARD UNPROVIDED WITH AN 'ERUB

Gemara:
"ONE MAY SAVE A BASKET FULL OF LOAVES":
But he [the Tanna] teaches in the first clause {in the Mishna on 117b}: three meals, but no more?
Rav Huna said: It is no difficulty. Here it means that he comes to save; there he comes to collect.

By way of explanation, to save - in one vessel. To collect - in two or in three vessels.

Rav Abba bar Zavda cited Rav: Both are where one comes to collect, yet there is no difficulty: here it is into the same courtyard; there it is into another courtyard.

Rif Shabbat 44a {Shabbat 117b continues ... Shabbat 119a}

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44a

{Shabbat 117b continues}
{Shemot 16:25}:

כה וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם, כִּי-שַׁבָּת הַיּוֹם לַה: הַיּוֹם, לֹא תִמְצָאֻהוּ בַּשָּׂדֶה.

25 And Moses said: 'Eat that to-day; for to-day is a sabbath unto the LORD; to-day ye shall not find it in the field.

Rabbi Chidka holds that these three occurrences of הַיּוֹם {today} exclude that {meal} of the night, and the Sages hold that among them is the night {meal}.

And the halacha is like the Sages.

{Shabbat 118a}
The Sages learnt {in a brayta}: The plates in which one eats in the evening [Friday night] may be washed for eating in them in the morning; [those which are used] in the morning may be washed to eat in them at midday; [those used] at midday are washed to eat in them at minchah; but from minchah and onwards they may no longer he washed; but goblets, [drink-]ladles and flasks, one may go on washing [them] all day, because there is no fixed time for drinking.

Rabbi Shimon ben Pazi cited Rabbi Yehoshua ben Levi who cited bar Kappara: He who observes [the practice of] three meals on Shabbat is saved from three evils: the travails of the Messiah, the retribution of Gehinnom, and the wars of Gog and Magog. It is written here yom {day} and it is written there {Malachi 3:23, the second to last pasuk of sefer Malachi}:

כג הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם, אֵת אֵלִיָּה הַנָּבִיא--לִפְנֵי, בּוֹא יוֹם ה, הַגָּדוֹל, וְהַנּוֹרָא.

23 Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the LORD.

from the retribution of Gehinnom: It is written here yom, and it is written there {Tzefaniah 1:15}:

טו יוֹם עֶבְרָה, הַיּוֹם הַהוּא: יוֹם צָרָה וּמְצוּקָה, יוֹם שֹׁאָה וּמְשׁוֹאָה, יוֹם חֹשֶׁךְ וַאֲפֵלָה, יוֹם עָנָן וַעֲרָפֶל.

15 That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness,

and the war of Gog and Magog, for it is written here yom, and it is written there {Yechezkel 38:18}:

יח וְהָיָה בַּיּוֹם הַהוּא, בְּיוֹם בּוֹא גוֹג עַל-אַדְמַת יִשְׂרָאֵל--נְאֻם, אֲדֹנָי ה: תַּעֲלֶה חֲמָתִי, בְּאַפִּי.

18 And it shall come to pass in that day, in the day when Gog shall come against the land of Israel, saith the Lord GOD, that My fury shall arise up in My nostrils.

Rabbi Yochanan cited Rabbi Yossi ben Zimra {our gemara, he cited just Rabbi Yossi}: He who delights in the Shabbat is given an unbounded heritage, for it is written {in Yeshaya 58:14}:

יד אָז, תִּתְעַנַּג עַל-ה, וְהִרְכַּבְתִּיךָ, עַל-במותי (בָּמֳתֵי) אָרֶץ; וְהַאֲכַלְתִּיךָ, נַחֲלַת יַעֲקֹב אָבִיךָ--כִּי פִּי ה, דִּבֵּר

14 Then shalt thou delight thyself in the LORD, and I will make thee to ride upon the high places of the earth, and I will feed thee with the heritage of Jacob thy father; for the mouth of the LORD hath spoken it.

{Shabbat 118b}
{the heritage of Yaakov your forefather --}
Not like Avraham, of whom it is written {Bereishit 13:17}:

יז קוּם הִתְהַלֵּךְ בָּאָרֶץ, לְאָרְכָּהּ וּלְרָחְבָּהּ: כִּי לְךָ, אֶתְּנֶנָּה.	17 Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.'

{which is thus limited}
and not like Yitzchak, of whom it is written {Bereishit 26:3}:

ג גּוּר בָּאָרֶץ הַזֹּאת, וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ: כִּי-לְךָ וּלְזַרְעֲךָ, אֶתֵּן אֶת-כָּל-הָאֲרָצֹת הָאֵל, וַהֲקִמֹתִי אֶת-הַשְּׁבֻעָה, אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ.

3 Sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these lands, and I will establish the oath which I swore unto Abraham thy father;

{which is thus limited to only those lands}

but rather as Yaakov, of whom it is written {Bereishit 28:14}:

יד וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ, וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה; וְנִבְרְכוּ בְךָ כָּל-מִשְׁפְּחֹת הָאֲדָמָה, וּבְזַרְעֶךָ.

14 And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed.

Rav Nachman bar Yitzchak said: He {who delights in the Shabbat} is saved from the servitude of the Diaspora - here it is written {in the same pasuk cited above, Yeshaya 58:14}:

יד אָז, תִּתְעַנַּג עַל-ה, וְהִרְכַּבְתִּיךָ, עַל-במותי (בָּמֳתֵי) אָרֶץ; וְהַאֲכַלְתִּיךָ, נַחֲלַת יַעֲקֹב אָבִיךָ--כִּי פִּי ה, דִּבֵּר

14 Then shalt thou delight thyself in the LORD, and I will make thee to ride upon the high places of the earth, and I will feed thee with the heritage of Jacob thy father; for the mouth of the LORD hath spoken it.

and there it is written {Devarim 33:29}:

כט אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ, עַם נוֹשַׁע בַּה, מָגֵן עֶזְרֶךָ, וַאֲשֶׁר-חֶרֶב גַּאֲוָתֶךָ; וְיִכָּחֲשׁוּ אֹיְבֶיךָ לָךְ, וְאַתָּה עַל-בָּמוֹתֵימוֹ תִדְרֹךְ.

29 Happy art thou, O Israel, who is like unto thee? a people saved by the LORD, the shield of thy help, and that is the sword of thy excellency! And thine enemies shall dwindle away before thee; and thou shalt tread upon their high places.

Rav Yehuda cited Rav: He who delights in the Sabbath is granted his heart's desires, for it is said {Tehillim 37:4}:

ד וְהִתְעַנַּג עַל-ה; וְיִתֶּן-לְךָ, מִשְׁאֲלֹת לִבֶּךָ.

4 So shalt thou delight thyself in the LORD; and He shall give thee the petitions of thy heart.

Now, I do not know what this 'delight' {oneg} refers to {either the pasuk in Tehillim, or perhaps I also the pasuk in Yeshaya 58:14} ; but when it is said {Yeshaya 58:13}:

יג אִם-תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי; וְקָרָאתָ לַשַּׁבָּת עֹנֶג, לִקְדוֹשׁ יְהוָה מְכֻבָּד, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר.	13 If thou turn away thy foot because of the sabbath, from pursuing thy business on My holy day; and call the sabbath a delight, and the holy of the LORD honourable; and shalt honour it, not doing thy wonted ways, nor pursuing thy business, nor speaking thereof;
יד אָז, תִּתְעַנַּג עַל-ה, וְהִרְכַּבְתִּיךָ, עַל-במותי (בָּמֳתֵי) אָרֶץ; וְהַאֲכַלְתִּיךָ, נַחֲלַת יַעֲקֹב אָבִיךָ--כִּי פִּי יְהוָה, דִּבֵּר	14 Then shalt thou delight thyself in the LORD, and I will make thee to ride upon the high places of the earth, and I will feed thee with the heritage of Jacob thy father; for the mouth of the LORD hath spoken it.

you must say that it refers to the delight of Shabbat.

Wherewith does one show his delight therein?
Rabba the son of Rav Yehuda bar Shelat {our gemara: Rav Yehuda bar Shelat} cited Rav: With large fish, heads of garlic, and a dish of beets.

Rav Ashi said {in our gemara: Rav Chiyya bar Ashi cited Rav}: Even a trifle, if it is prepared in honor of Shabbat, is delight.

What is it [the trifle]?
Rav Papa: A pie of fish-hash.

Rabbi Chiyya bar Abba cited Rabbi Yochanan: He who observes the Sabbath according to its laws, even if he practises idolatry like Enosh {our gemara, has in [] like the generation of Enosh; in his days idolatry traditionally began}, is forgiven {mochalin lo}, for it is said {Yeshaya 56:2}:

ב אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה-זֹּאת, וּבֶן-אָדָם יַחֲזִיק בָּהּ--שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ, וְשֹׁמֵר יָדוֹ מֵעֲשׂוֹת כָּל-רָע.

2 Happy is the man {Enosh} that doeth this, and the son of man that holdeth fast by it: that keepeth the sabbath from profaning it {meichallelo}, and keepeth his hand from doing any evil.

Read not meichalelo {=from profaning it} but rather machul lo {=it is forgiven for him}.

Rav Yehuda cited Rav: Had Israel kept the first Shabbat, no nation or tongue would have enjoyed dominion over them, for it is said {Shemot 16:27}:

כז וַיְהִי בַּיּוֹם הַשְּׁבִיעִי, יָצְאוּ מִן-הָעָם לִלְקֹט; וְלֹא, מָצָאוּ

27 And it came to pass on the seventh day, that there went out some of the people to gather, and they found none.

and what is written after it? {Shemot 17:8}:

ח וַיָּבֹא, עֲמָלֵק; וַיִּלָּחֶם עִם-יִשְׂרָאֵל, בִּרְפִידִם.

8 Then came Amalek, and fought with Israel in Rephidim.

Rabbi Shimon ben Yochai said {in our gemara, Rabbi Yochanan cites him}: If Israel were to keep two Sabbaths according to the laws thereof, they would be redeemed immediately, for it is said {Yeshaya 56:4}:

ד כִּי-כֹה אָמַר יְהוָה, לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת-שַׁבְּתוֹתַי, וּבָחֲרוּ, בַּאֲשֶׁר חָפָצְתִּי; וּמַחֲזִיקִים, בִּבְרִיתִי.

4 For thus saith the LORD concerning the eunuchs that keep My sabbaths, and choose the things that please Me, and hold fast by My covenant:

And it is written after it {Yeshaya 56:7}:

ז וַהֲבִיאוֹתִים אֶל-הַר קָדְשִׁי, וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי--עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן, עַל-מִזְבְּחִי: כִּי בֵיתִי, בֵּית-תְּפִלָּה יִקָּרֵא לְכָל-הָעַמִּים.

7 Even them will I bring to My holy mountain, and make them joyful in My house of prayer; their burnt-offerings and their sacrifices shall be acceptable upon Mine altar; for My house shall be called a house of prayer for all peoples.

Rabbi Yossi said: May my portion be of those who eat three meals on Shabbat.

Rabbi Yossi said: May my portion be of those who recite the entire Hallel every day.
Is this indeed so? But Mar said: He who reads Hallel every day blasphemes and reproaches [the Divine Name]?
{To explain: Because its recital was instituted for special occasions only, and by reading it every day he treats it as a mere song.}
We refer to the 'Verses of Song.' {psukei deZimra. See Rif here for more.}

{From Tehillim 145-150, that is}
From Tehilla LeDavid {=Ashrei} unti Kol HaNeshama Tehallel Kah.

{Shabbat 119a}
Rabbi Chanina robed himself and stood at sunset of Sabbath eve {=Friday night} [and] exclaimed, 'Come and let us go forth to welcome the queen Shabbat.
{=Bo`u veNeitzei Likrat Shabbat HaMalka.}

Rabbi Yannai donned his garments on Shabbat eve and exclaimed, 'Come, O bride, Come, O bride!'

Rabba son of Rav Huna visited the home of Rabba son of Rav Nachman, [and] was offered three se'ahs of oiled cakes.
He said to them: Did you know that I was coming that you troubled yourselves to this extent?
They said to him: Are you then more important to us than it? {that is, more important than the Shabbat? We troubled ourselves to prepare them, in honor of Shabbat.}

Rabbi Abba bought meat for thirteen istira peshita {each istira peshita = 1/2 zuz} from thirteen butchers and handed it over to them [his servants] as soon as the door was turned and urged them, 'Make haste, Quick Make haste, Quick!' {this was done in honor of Shabbat}

Rabbi Ababu used to sit on an ivory stool and fan the fire. {in honor of Shabbat, before Shabbat}

Rav Anan used to wear an overall {while attending to the cooking}, for the School of Rabbi Yishmael taught: The clothes in which one cooks a dish for his master, let him not mix a cup [of wine] for his master in them.

Rav Safra would singe the head [of an animal].

Rava salted shivuta {a kind of fish, probably mullet}.

Rav Huna lit the lamp.

Rav Papa plaited the wicks.

Rav Chisda cut up the beetroots.

Rabba and Rav Yosef chopped wood.

Rabbi Zera kindled the fire.

Rav Nachman bar Yitzchak carried in and out {whatever was necessary for Shabbat}, saying: If Rabbi Ammi and Rabbi Assi visited me, would I not carry for them?

Rabbi Ammi and Rabbi Assi carried in and out, saying: 'If Rabbi Yochanan visited us, would we not carry before him?

Rabbi asked of Rabbi Yishmael beRabbi Yossi: The wealthy in the land of Israel, whereby do they merit [wealth]?
He said to him: Because they give tithes, for it is written {Devarim 14:22}:

כב עַשֵּׂר תְּעַשֵּׂר, אֵת כָּל-תְּבוּאַת זַרְעֶךָ, הַיֹּצֵא הַשָּׂדֶה, שָׁנָה שָׁנָה.

22 Thou shalt surely tithe all the increase of thy seed, that which is brought forth in the field year by year.

You shall tithe {aser} in order that you shall become wealthy {titasher}.
Those in Babylon, wherewith do they merit [it]?
Because they honour the Torah.

Rif Shabbat 43b {Shabbat 116b continues... Shabbat 117b}

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43b

{Shabbat 116b continues}
We may not read them [on the Sabbath] even when it is not the time of the Beth Hamidrash.
And the halacha is like Rav.

We learn in perek hasholeach get leIshto {Gittin 38b}:
Rava {our gemara: Rabba} said: For these three offences men become impoverished: for emancipating their [heathen] slaves, for inspecting their property on Shabbat, and for taking their main Sabbath meal at the hour when the discourse is given in the Beth Hamidrash.
For Rabbi Chiyya bar Abba cited Rabbi Yochanan: there were two families in Jerusalem, one of which used to take its main meal on Shabbath [at the hour of the discourse] and the other on the eve of Sabbath {Friday night rather than the daytime meal}, and both of them became extinct.

And the halacha is that it is forbidden to read sifrei hedyotot {secular documents} on Shabbat.
{Rashi, Ran: such as those of calculations or letters of messengers limtzo chefetz {lit. to find items}. The Ran adds: for we must fear lest he erase. This seems to equate them with shtarei hedyotot, mentioned on Shabbat 159a, forbidden for the same reason.}

{Shabbat 117a}
"AND WHITHER MAY WE RESCUE THEM?...":
Howso an open alley, and howso a closed one?

{Shabbat 117b}
Rav Ashi said: Three walls and one stake {lechi}, that is a closed alley; three walls without a stake, that is an open alley.
And the halacha is not like Ben Beteira, not in an alley and not in a courtyard.
{but rather, the rule is: into a closed alley}.

MISHNA:
FOOD FOR THREE MEALS MAY BE SAVED, THAT WHICH IS FIT FOR MAN, FOR MAN, THAT WHICH IS FIT FOR ANIMALS, FOR ANIMALS.
HOW SO?
IF A FIRE BREAKS OUT SHABBAT NIGHT {=Friday night}, FOOD FOR THREE MEALS MAY BE SAVED;
[IF] IN THE MORNING, FOOD FOR TWO MEALS MAY BE SAVED;
AT [THE TIME OF] MINHAH, FOOD FOR ONE MEAL.
R. JOSE SAID: AT ALL TIMES WE MAY SAVE FOOD FOR THREE MEALS

Gemara:
They learnt {in a brayta}: If one's barrel {of wine} is broken on the top of his roof he may bring a vessel and place {it} underneath, provided that he does not bring another vessel and catch {the dripping liquid}, or another vessel and join it {to the roof}. If guests happen to visit him, he may bring another vessel and catch {the dripping liquid}, or another vessel and join it {to the roof}. He must not catch {the liquid} and then invite {the guests}, but must first invite {them} and then catch {the liquid}; and one must not evade the law in this matter {by inviting guests as a pretense}.

The Sages learnt {in a brayta}: If he saved bread [made] of fine flour, he must not save coarse bread; [if he saved] coarse bread, he may [still] save a fine [flour] bread. And one may save on Yom Kippur for Shabbat, but not on Shabbat for Yom Kippur, and it need not be said, from Shabbat to Yom Tov {it is forbidden}, and not from this Shabbat to the next Shabbat.

The Sages learnt {in a brayta}: If one forgets a loaf in an oven, and the day becomes holy upon him {=it becomes Shabbat}, food for three meals may be saved, and he may say to others, 'Come and save for yourselves.' And when he removes [the bread], he must not remove it with a mardeh but with a knife. And even though this removing is a chochma {art} and not a melacha {labor} as much as is possible to vary it we vary.

Rav Chisda said: One should always make early [preparations] {on Friday} against the termination of Shabbat {=motzaei Shabbat}, for it is said {Shemot 16:5}:

ה וְהָיָה בַּיּוֹם הַשִּׁשִּׁי, וְהֵכִינוּ אֵת אֲשֶׁר-יָבִיאוּ; וְהָיָה מִשְׁנֶה, עַל אֲשֶׁר-יִלְקְטוּ יוֹם יוֹם.

5 And it shall come to pass on the sixth day that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.'

{וְהָיָה בַּיּוֹם הַשִּׁשִּׁי, וְהֵכִינוּ אֵת אֲשֶׁר-יָבִיאוּ - on Friday, they will prepare what they will bring out {in the future}}

immediately.

Rabbi Abba said: On Shabbat it is one's duty to break bread over two loaves, for it is written {Shemot 16:22}:

כב וַיְהִי בַּיּוֹם הַשִּׁשִּׁי, לָקְטוּ לֶחֶם מִשְׁנֶה--שְׁנֵי הָעֹמֶר, לָאֶחָד; וַיָּבֹאוּ כָּל-נְשִׂיאֵי הָעֵדָה, וַיַּגִּידוּ לְמֹשֶׁה.

22 And it came to pass that on the sixth day they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses.

Rav Ashi said: I have seen that Rav Kahana held two [loaves] but broke bread over one, observing, {Shemot 16:22}:

כב וַיְהִי בַּיּוֹם הַשִּׁשִּׁי, לָקְטוּ לֶחֶם מִשְׁנֶה--שְׁנֵי הָעֹמֶר, לָאֶחָד; וַיָּבֹאוּ כָּל-נְשִׂיאֵי הָעֵדָה, וַיַּגִּידוּ לְמֹשֶׁה.

22 And it came to pass that on the sixth day they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses.

is written {and this means: gather, but you need not break both}.

Rabbi Zera broke enough bread for the whole meal.
Ravina said to R. Ashi: But that looks like greed?
Since he does not do this every day, but only now [Shabbat], it does not look like greed.

Rabbi Ammi and Rabbi Assi, when they came across the bread of an eruv, would commence {their meal} therewith, observing, 'Since one precept has been performed with it, let another precept be performed with it.'

"HOW SO? IF A FIRE BREAKS OUT SHABBAT NIGHT {=Friday night}, FOOD FOR THREE MEALS MAY BE SAVED":
The Sages learnt {in a brayta}: How many meals must one eat on Shabbat? Three. Rabbi Chidka says: Four.

Rabbi Yochanan said: And both of them derive it from the same pasuk.

Rif Shabbat 43a {Shabbat 115a continues ... Shabbat 116a}

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{Shabbat 115a continues}
we do not save them from a fire.
And Rav Chisda said: we do save them from a fire.

And the halacha is like Rav Huna, for Rav Chisda is a student before Rav Huna, and the halacha is not like the student before the teacher.

(However) If they were written with paint [dye], sikra {a red paint}, gum ink, or calcanthum {Jastrow: Vitriol used as an ingredient of shoe-black and of ink} we do not save them from a fire. {the gloss records the girsa that we do save}

{Shabbat 115b}
The Sages learnt {in a brayta}: Benedictions and amulets, though they contain letters of the [Divine] Name and many passages of the Torah, must not be rescued from a fire but must be burnt where they lie.

Hence it was said, They who write down Benedictions are as though they burnt a Torah.
{Rashi: for if a fire breaks out on Shabbat they may not be saved}

It happened that one was once writing Benedictions in Sidon, and they came and informed Rabbi Yishmael, and Rabbi Yishmael went to question him about it, As he was ascending the ladder, he [the writer] became aware of him, [so] he took a sheaf of benedictions and plunged them into a bowl of water. In these words did Rabbi Yishmael speak to him: The punishment for the latter [deed] is greater than for the former.

A sefer Torah from which you can rescue 85 letters from whole words, and even if among them are {Bereishit 31:47}:

מז וַיִּקְרָא-לוֹ לָבָן, יְגַר שָׂהֲדוּתָא; וְיַעֲקֹב, קָרָא לוֹ גַּלְעֵד.

47 And Laban called it Jegar-sahadutha; but Jacob called it Galeed.

or else a parsha which does not contain 85 letters but has Divine names, such as {Bemidbar 10:35}:

לה וַיְהִי בִּנְסֹעַ הָאָרֹן, וַיֹּאמֶר מֹשֶׁה: קוּמָה ה, וְיָפֻצוּ אֹיְבֶיךָ, וְיָנֻסוּ מְשַׂנְאֶיךָ, מִפָּנֶיךָ.

35 And it came to pass, when the ark set forward, that Moses said: 'Rise up, O LORD, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.'

we save them from a fire.

{Shabbat 116a}
The blank spaces and the Books of the Minim, we may not save them from a fire. Rabbi Yossi says: even during the week, one must cut out the Divine Names which they contain, hide them, and burn the rest. Rabbi Tarfon said: May I bury my son if I would not burn them together with their Divine Names if they came to my hand. For even if one pursued him to slay him, or a snake pursued him to bite him, he would enter a heathen Temple [for refuge], but not the houses of these [people], for the latter know (of God] yet deny [Him], whereas the former are ignorant and deny [Him]. And upon them the Scriptures states {Yeshaya 57:8}

ח וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה, שַׂמְתְּ זִכְרוֹנֵךְ: כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי, הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת-לָךְ מֵהֶם--אָהַבְתְּ מִשְׁכָּבָם, יָד חָזִית.

8 And behind the doors and the posts hast thou set up thy symbol; for thou hast uncovered, and art gone up from Me, thou hast enlarged thy bed, and chosen thee of them whose bed thou lovedst, whose hand thou sawest.

Rabbi Yishmael said: [One can reason] a minori {kal vachomer}: If in order to make peace between man and wife the Torah decreed, Let my Name, written in sanctity, be blotted out in water {in the case of a suspected adulteress}, these, who stir up jealousy, enmity, and wrath between Israel and their Father in Heaven, how much more so.
And upon them David said {Tehillim 139:21}:

כא הֲלוֹא-מְשַׂנְאֶיךָ ה אֶשְׂנָא; וּבִתְקוֹמְמֶיךָ, אֶתְקוֹטָט.

21 Do not I hate them, O LORD, that hate Thee? And do not I strive with those that rise up against Thee?

And just as we do not save these {writings} from a fire, so do we not save them from a collapse {of debris} or from water or from anything that might destroy them.

{Shabbat 116b}
"AND WHY DO WE NOT READ [CERTAIN OF THE SACRED WRITINGS]? BECAUSE OF THE NEGLECT OF THE BETH HAMIDRASH":
Rav said: They learnt this only for the time of the Beth Hamidrash, but we may read [them] when it is not the time of the Beth Hamidrash.
And Shmuel said:

Rif Shabbat 42b {Shabbat 113a-115a}

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{Shabbat 113b continues, but first a slight digression}
And however, to run to shul on Shabbat is fine, for we learn in perek meEmatai {Brachot 6a}:

Rabbi Zera said: Initially, when I saw Sages running on Shabbat to learn, I believed that these Sages were desecrating the Shabbat. Once I heard this statement of Rabbi Tanchum, citing Rabbi Yochanan, that one should always run to perform a mitzvah, even on Shabbat, for it is stated {in Hoshea 11:10}:

י אַחֲרֵי ה יֵלְכוּ, כְּאַרְיֵה יִשְׁאָג: כִּי-הוּא יִשְׁאַג, וְיֶחֶרְדוּ בָנִים מִיָּם.

10 They shall walk after the LORD, who shall roar like a lion; for He shall roar, and the children shall come trembling from the west.

I also would run.

{Shabbat 113b}
Rav Huna said:If one is walking on Shabbat and comes to a stream of water, if he can put down his first foot before lifting the second {that is, he can cross it in a single stride},it is permitted; otherwise it is forbidden {even to jump across}.
Rava objected to this: What shall he do? Shall he go round it? Then he increases the walking [distance] {which is more tiring and thus not more preferable}! Shall he cross it [walking through]? His garments may be soaked in water and he is led to wringing [them] out! Rather [in such a case], since it is impossible [otherwise], he should make a large stride and jump over the stream of water, and it is fine.
And so is the halacha.

{Shabbat 113a}
{We had earlier cited Yeshaya 58:13:

יג אִם-תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי; וְקָרָאתָ לַשַּׁבָּת עֹנֶג, לִקְדוֹשׁ יְהוָה מְכֻבָּד, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר.

If thou turn away thy foot because of the sabbath, from pursuing thy business on My holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:

}

מִמְּצוֹא חֶפְצְךָ - nor finding thine own pleasure {lit. matters} - your matters are forbidden, but the matters of Heaven are permitted. {Rashi: such as allotment of tzedaka and arranging marriages for girls.}

וְדַבֵּר דָּבָר - nor speaking thine own words - that your speech on Shabbat should not be as your speech during the week.

דָּבָר - speech is forbidden, but thinking about it is permitted.

END PEREK FIFTEEN

BEGIN PEREK SIXTEEN

{Shabbat 115a}
MISHNA:
ALL SACRED WRITINGS {=Tanach} MAY {=must} BE SAVED FROM A FIRE {by moving them from one domain to another}, WHETHER WE READ THEM {in public gatherings - Ketuvim are not read during the Torah readings or Haftara.} OR NOT; AND EVEN IF THEY ARE WRITTEN IN ANY LANGUAGE, THEY MUST BE HIDDEN {if they become unfit for use}.
AND WHY DO WE NOT READ [CERTAIN OF THE SACRED WRITINGS]? BECAUSE OF THE NEGLECT OF THE BETH HAMIDRASH. {for the public lectures would be neglected}

{Shabbat 116b}
ONE MAY SAVE THE SHEATH OF A SCROLL TOGETHER WITH THE SCROLL, AND THE CONTAINER OF TEFILLIN TOGETHER WITH THE TEFILLIN, EVEN IF IT [ALSO] CONTAINS MONEY. AND WHITHER MAY WE RESCUE THEM? INTO A CLOSED ALLEY; BEN BATHYRA RULED: EVEN INTO AN OPEN ONE.

{Shabbat 115a}
Gemara:
"ALL SACRED WRITINGS...":
It was stated {by Amoraim}:
If they are written in Targum {Aramaic translation} or in any [other] language:
Rav Huna said:

Rif Shabbat 42a {Shabbat 113a-113b}

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42a

{Shabbat 113a continues}
R. ISHMAEL SAID: ONE MAY FOLD UP GARMENTS AND SPREAD THE SHEETS ON THE BEDS ON YOM KIPPUR FOR [USE ON] SHABBAT AND THE FATS OF SHABBAT MAY BE OFFERED [BURNT ON THE ALTAR] ON YOM KIPPUR BUT NOT THOSE OF YOM KIPPUR ON SHABBAT.
R. AKIBA SAID: NEITHER MAY THOSE OF SHABBAT BE OFFERED ON YOM KIPPUR , NOR MAY THOSE OF YOM KIPPUR BE OFFERED ON SHABBAT.

Gemara:
"ONE MAY FOLD UP GARMENTS...":
The School of Rabbi Yannai said: They learnt this only of one man, but [it may] not [be done] by two men. And regarding one man, also, we said [this] only of new [garments], but not of old [ones].
{For new garments, they have less creases, and also the cloth is harder, and so the folding does not smooth them out.}
And even of old [garments], we said this only of white, but not of coloured [ones].
{Their creases are more easily smoothed out. — Perhaps their method of dyeing had that effect on the cloth}
And we said this only if he has no others to change, but if he has others to change, no.

It was taught {tana}: [The members] of the household of Rabban Gamliel did not fold up their white garments, because they had [others] for changing.

Rav Huna said: If one has a change [of garments], he should change [them], but if he has nothing to change into, he should lower his garments {=wear them lower down, to make them look longer}.

For it is stated {Yeshaya 58:13}:

יג אִם-תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי; וְקָרָאתָ לַשַּׁבָּת עֹנֶג, לִקְדוֹשׁ יְהוָה מְכֻבָּד, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר.

13 If thou turn away thy foot because of the sabbath, from pursuing thy business on My holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words:

וְכִבַּדְתּוֹ - that your clothing of Shabbat should not be as your weekday clothing.
Just as Rabbi Yochanan called his clothing 'My honorers.'

{Shabbat 114a}
Rabbi Yochanan said: Whence do we learn change of garments {as an honor} in the Torah? For it is stated {Vayikra 6:4}:

ד וּפָשַׁט, אֶת-בְּגָדָיו, וְלָבַשׁ, בְּגָדִים אֲחֵרִים; וְהוֹצִיא אֶת-הַדֶּשֶׁן אֶל-מִחוּץ לַמַּחֲנֶה, אֶל-מָקוֹם טָהוֹר.

4 And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.

and the School of Rabbi Yishmael taught: In the garments in which one cooked a dish for his master, one should not mix a cup [of wine] for his master.

Rabbi Chiyya bar Abba cited Rabbi Yochanan: It is a disgrace for a scholar to go out with patched shoes.
But Rabbi Chiyya went out {like this}!
Mar Zutra {our gemara: Rav Acha} the son of Rav Nachman said: The reference is to patches upon patches.

And these words were said regarding the upper portion of the shoe, but on the sole, we have no issue with it. And regarding the upper portion, they only spoke of when it it the sunny season, but in the rainy season, no.

And Rabbi Chiyya bar Abba cited Rabbi Yochanan: Any scholar upon whose garment a [grease] stain {rbb} is found is worthy of death {figuratively}, for it is said {Mishlei 8:36}:

לו וְחֹטְאִי, חֹמֵס נַפְשׁוֹ; כָּל-מְשַׂנְאַי, אָהֲבוּ מָוֶת.

36 But he that misseth me wrongeth his own soul; all they that hate me love death.'

Read not mesan`ai {those who hate me} but rather masni`ai {those who cause others to hate me}.

Ravina said: This was stated about a thick patch {rbd rather than rbb}.

By way of explanation, ravav {rbb} is such as wax or pitch, or the like.
And the explanation of ravad {rbd} is dried blood, and the reason of the matter is so that it will not appear like the blood of a niddah, and he will come to be suspected.
{Meanwhile, Rashi identifies this as a semen stain.}

Rabbi Yochanan said: Who is a scholar {talmid chacham} -- to appoint as a leader of the community -- anyone you can ask him a matter of halacha in any place {field} and he will say it, even in masechet Kallah.

Rabbi Yochanan said: Who is a scholar whose work it is the duty of his townspeople to perform? He who abandons his own interest and engages in religious affairs; yet that is only to provide his bread {= basic necessities}.

And we learn in Yoma {Yoma 72b}: Rabbi Yochanan contrasted: It is written {Devarim 10:1}:

א בָּעֵת הַהִוא אָמַר ה אֵלַי, פְּסָל-לְךָ שְׁנֵי-לוּחֹת אֲבָנִים כָּרִאשֹׁנִים, וַעֲלֵה אֵלַי, הָהָרָה; וְעָשִׂיתָ לְּךָ, אֲרוֹן עֵץ.

1 At that time the LORD said unto me: 'Hew thee two tables of stone like unto the first, and come up unto Me into the mount; and make thee an ark of wood.

and it is written {Shemot 25:10}:

י וְעָשׂוּ אֲרוֹן, עֲצֵי שִׁטִּים: אַמָּתַיִם וָחֵצִי אָרְכּוֹ, וְאַמָּה וָחֵצִי רָחְבּוֹ, וְאַמָּה וָחֵצִי, קֹמָתוֹ.

10 And they shall make an ark of acacia-wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.

From here that a tamid chacham, the people of his city are commanded to do his work.

{Shemot 25:11}

י וְעָשׂוּ אֲרוֹן, עֲצֵי שִׁטִּים: אַמָּתַיִם וָחֵצִי אָרְכּוֹ, וְאַמָּה וָחֵצִי רָחְבּוֹ, וְאַמָּה וָחֵצִי, קֹמָתוֹ.	10 And they shall make an ark of acacia-wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.
יא וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר, מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ; וְעָשִׂיתָ עָלָיו זֵר זָהָב, סָבִיב.	11 And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about.

Rabba said: Any talmid chacham whose inside is not like his outside is no talmid chacham.

Abaye and some say Rabbi Abba said: He is called an abomination, for it is stated {Iyyov 15:16}:

טז אַף, כִּי-נִתְעָב וְנֶאֱלָח; אִישׁ-שֹׁתֶה כַמַּיִם עַוְלָה.

16 How much less one that is abominable and impure, man who drinketh iniquity like water!

Rabbi Shmuel bar Nachmani cited Rabbi Yochanan: What is the import of that which is written {Mishlei 17:16}?

טז לָמָּה-זֶּה מְחִיר בְּיַד-כְּסִיל-- לִקְנוֹת חָכְמָה וְלֶב-אָיִן.

16 Wherefore is there a price in the hand of a fool to buy wisdom, seeing he hath no understanding?

Woe to a talmid chacham who engages in Torah and has no fear of Heaven.

Rabbi Yannai said: Chaval {woe} on he who has no house and constructs a gate for a house.

Rava said to the Rabbis: I would ask you -- do not inherit twice Gehinnom!

Rabbi Yehoshua ben Levi said: What is the import of that which is written {Devarim 4:44}:

מד וְזֹאת, הַתּוֹרָה, אֲשֶׁר-שָׂם מֹשֶׁה, לִפְנֵי בְּנֵי יִשְׂרָאֵל.

44 And this is the law which Moses set before the children of Israel;

If he merits, it is made for him a drug {sam} of life. If he does not merit, it is made for him a drug {sam} of death.

{Shabbat 114a}
And Rabbi Yochanan said: Who is a scholar {talmid chacham}? anyone you can ask him a matter of halacha in any place {field} and he will say it.

And we said: to what halachic distinction is this statement made?
To appoint him as a parnas {a position of leadership}.
If in a masechta {he can answer}, in his place {his town}.
And if in all of Talmud, at the head of an academy.

{Shabbat 113a}
{Earlier, we cited Yeshaya 58:13, and learned the first part as teaching that one's clothing on Shabbat should be distinct from his weekday clothing. The verse stated further:} מֵעֲשׂוֹת דְּרָכֶיךָ - not doing thine own ways - that your walking on Shabbat should not be as your walking during the week.

{Shabbat 113b}
What is this?
That you should not take large strides.
As Rabbi asked of Rabbi Yishmael beRabbi Yossi: May one take large strides on Shabbat? He said to him: and during the weekday, who permitted it? For I say that during the weekday it is also forbidden, for Mar said: large strides take away 1/500th of the light of a man's eyes. With what may he restore it? With kiddush of bein hashmashot.
Rabbi asked of Rabbi Yishmael beRabbi Yossi: May one eat earth on Shabbat?
He said to him: Even on weekdays it is forbidden because it causes illness.

Rabbi Ammi said: He who eats earth of Babylon is as though he ate the flesh of his ancestors; some say, It is as though he ate of abominations and creeping things, because it is written {Bereishit 7:23}:

כג וַיִּמַח אֶת-כָּל-הַיְקוּם אֲשֶׁר עַל-פְּנֵי הָאֲדָמָה, מֵאָדָם עַד-בְּהֵמָה עַד-רֶמֶשׂ וְעַד-עוֹף הַשָּׁמַיִם, וַיִּמָּחוּ, מִן-הָאָרֶץ; וַיִּשָּׁאֶר אַךְ-נֹחַ וַאֲשֶׁר אִתּוֹ, בַּתֵּבָה

23 And He blotted out every living substance which was upon the face of the ground, both man, and cattle, and creeping thing, and fowl of the heaven; and they were blotted out from the earth; and Noah only was left, and they that were with him in the ark.

Rabbi Shimon ben Lakish said: Why is it {Bavel} called Shin'ar?
For all the dead from the Flood were shaken out {nin'aru} to there.

Rabbi Yochanan said: Why is it {Bavel} called Metzula {=depth}?
Because all the dead were dumped {/sunk} there.

But certainly the abominations and creeping things completely dissolved? Since because they cause illness the Rabbis forbade them.
For a certain man ate gargishta {a reddish clay} and [then] ate cress, and the cress sprouted up into his heart {that is, it took root and grew in the gargishta} and he died.

Rif Shabbat 41b {Shabbat 112a - 113a; digression to Eruvin 100b}

HIDE/SHOW IMAGE
41b
{Shabbat 112a}
"THE OPENING OF HER CHEMISE etc.:
This is permitted even initially {lechatchila}.

"AND THE LACES OF HER SHOES OR SANDALS":
It was stated:
If one unties the laces of his shoes or sandals, — one [Baraitha] taught: He is liable to a sin-offering; another taught: He is not liable, yet it is forbidden; while a third taught: It is permitted in the first place.

Thus [the rulings on] shoes are contradictory, and [those on] sandals are contradictory?

[The rulings on] shoes are not contradictory: when it teaches, 'he is liable to a sin-offering', it refers to cobblers' [knots] - and this is a permanent knot; 'he is not liable, but it is forbidden' — that refers to [a knot] of the Rabbis - which is the act of a non-expert, but it is a permanent knot, and therefore he is not liable but it is forbidden; 'it is permitted in the first place', refers to [the knots] of the townspeople of Machoza - such as the straps that come out from the body of the shoes and they tie it on the leg and on the thigh after they tie the shoe, such that it is not the work of a craftsman, and is not a permanent knot.

[The rulings on] sandals too are not contradictory: when it states that 'one is liable to a sin-offering', it refers to [sandals] of travellers tied by cobblers - which is also a permanent knot - such as that which they call nowadays tasma, which they make according to the measure of the ankle of the leg, and they tie it an exemplary knot, and if one unties it on Shabbat, his is liable to a sin-offering. And this that it states 'one is not liable yet it is forbidden' refers to chumrata {= lit. balls} tied by [the wearers] themselves;

And how so these chumrata? They gather all of the straps and raise them up in a ball, such that if they wish to tighten it, they once again tie from outside it, and if they want they may loosen it.
And this that it states 'it is permitted at the outset' refers to sandals in which two go out wearing it, for there are times that the one goes out, and loosens it, and there are times that the other one goes out, and tightens it - and this is not a permanent knot, and therefore it is permitted even initially.

{Eruvin 100b}
Rav Ammi bar Abba cited Rav Ashi: It is forbidden to walk on asavim {grass, herbs} on Shabbat, for it states (Mishlei 19:1):

ב גַּם בְּלֹא-דַעַת נֶפֶשׁ לֹא-טוֹב; וְאָץ בְּרַגְלַיִם חוֹטֵא.

2 Also, that the soul be without knowledge is not good; and he that hasteth with his feet sinneth.

One brayta states that it is forbidden to walk on grass on Shabbat, and another brayta states it is permitted!
This is no question. Here is in the sunny season, here is in the rainy season.
And if you want I will say: this and that are in the rainy season, but here is where they have long blades {switching resh for daled}, and here is where they do not have long blades.
And if you want I will say: this and that are where they have long stems, but here is where he is wearing his shoes, and here is where he is not wearing his shoes.
And if you want I will say: this and that are where he is wearing his shoes, and it is no question. Here is when it {his shoe} has spurs {nails on the bottom} and here is where it does not have spurs.

And now {that we rule like Rabbi Shimon that something done without intent is allowed} all are permitted.

{Shabbat 112a resumes}
Rabbi Yirmiya was walking behind Rabbi Abahu in a karmelit, when the lace of his sandal snapped.
{He {Rabbi Yirmiya} said: What shall I do with it?}
He said to him: Take a moist reed that is fit for an animal's food and wind it about it.

Abaye was standing before Rav Yosef in a chatzer {=courtyard}, when the lace of his sandal snapped.
He {Abaye} said: What shall I do with it?
He said to him: Leave it.
And how is this different than the case of Rabbi Yirmiya?
There {in the karmelit} it was not guarded {and others might take it}; here it is guarded.

{Shabbat 112b}
"R. ELIEZER B. JACOB SAID: ONE MAY TIE [A ROPE] IN FRONT OF AN ANIMAL,THAT IT SHOULD NOT GO OUT":
And even though where there are two cords.

{Shabbat 113a}
I would have said that he [the owner] may completely disregard one {he will untie only the lower one, and the animal can leave the stable by stooping.}; hence he [the Tanna] informs us (that we do not fear this).

Rav Yosef cited Rav Yehuda who cited Shmuel: the halacha is as Rabbi Eliezer ben Yaakov.

"A BUCKET [OVER A WELL] MAY BE TIED...":
Rabbi Abba cited Rabbi Chiyya bar Abba {our gemara: bar Ashi} who cited Rav: A man may bring a weaver's rope from his house and tie it to a cow and [its] trough.

And Rav Nachman cited Shmuel: If it is a weaver's implements, it is permissible to handle it on Shabbat, and we establish that as speaking of a weaver's rope, which is a weaver's implement.

MISHNA:
ONE MAY FOLD UP GARMENTS EVEN FOUR OR FIVE TIMES, AND SPREAD THE SHEETS ON THE BEDS ON THE NIGHT OF SHABBAT FOR [USE ON] SHABBAT, BUT NOT ON THE SHABBAT FOR [USE ON] THE CONCLUSION OF SHABBAT.

Rif Shabbat 41a {Shabbat 111a - 112a}

HIDE/SHOW IMAGE
41a

{Shabbat 111a - though digressed to Tosefta}
When?
At the time he intends for healing. But if he does this because of mouth odor, it is permitted.
And he should not rinse a medicine {sam} in his teeth on Shabbat, when he intends for healing. And if because of mouth odor, it is permitted.
And one whose teeth pain him, he should not sup vinegar through them and eject {the vinegar from his mouth}. But he may sip and swallow, and dip {his bread in it} in his usual manner and not fear {of violating Shabbat}.
One whose throat pains him, he should not gargle with oil, but he should place a lot of oil into enigaron {a sauce of garum, to which wine is sometimes added} and swallow it.

"IF ONE'S LOINS PAIN HIM, HE MUST NOT RUB THEM WITH WINE OR VINEGAR etc.":
Rav said: The halacha is like Rabbi Shimon {who said in the Mishna that anyone may anoint himself with rose oil, since all of Israel are benei melachim}.

{Shabbat 111b}
And not because of his {Rabbi Shimon's} reason. For Rabbi Shimon would hold that even though it is not common it is permitted {since all of Israel are benei melachim} and Rav holds that if it is common, yes, and if not, no.
And so is the halacha.

END PEREK FOURTEEN

BEGIN PEREK FIFTEEN

MISHNA:
Now, THESE ARE THE KNOTS WHICH ENTAIL CULPABILITY: CAMEL-DRIVERS' KNOTS AND SAILORS' KNOTS.

AND JUST AS ONE IS GUILTY FOR TYING THEM, SO IS HE GUILTY FOR UNTYING THEM.
R. MEIR SAID: ANY KNOT WHICH ONE CAN UNTIE WITH ONE HAND ENTAILS NO GUILT.

YOU HAVE SOME KNOTS WHICH DO NOT ENTAIL GUILT LIKE FOR CAMEL-DRIVERS' KNOTS AND SAILORS' KNOTS.
A WOMAN MAY TIE UP THE OPENING OF HER CHEMISE, THE RIBBONS OF HER HAIR-NET AND OF HER GIRDLE, THE LACES OF HER SHOES OR SANDALS, PITCHERS OF WINE AND OIL, AND THE MEAT POT.
R. ELEAZAR B. JACOB SAID: ONE MAY TIE [A ROPE] IN FRONT OF AN ANIMAL, THAT IT SHOULD NOT GO OUT.

{Shabbat 113a}
A BUCKET [OVER A WELL] MAY BE TIED WITH A FASCIA {=a band or fillet} BUT NOT WITH A CORD; BUT R. JUDAH PERMITS IT.
R. JUDAH STATED A GENERAL RULE: ANY KNOT THAT IS NOT PERMANENT ENTAILS NO CULPABILITY.

{Shabbat 111a}
Gemara:
"YOU HAVE SOME KNOTS WHICH DO NOT ENTAIL GUILT...":
{This implies that} culpability you do not have, but it is nonetheless forbidden. And what are they?

{Shabbat 112a}
The knot which is tied through the nose ring and the knot which is tied through the ship's ring.