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

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42b

{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: