MISHNAH: One saves all holy Scriptures from a fire, whether they be used for reading or not used for reading; even though they be written in any language they have to be hidden. Why does one not read in them? Because of neglect of the House of Study.
HALAKHAH: “All holy Scriptures,” etc. What means “whether they are used for reading or not used for reading”? Whether they contain errors or do not contain errors. Was it not stated: If a scroll contains two or three errors on every page, one corrects it and reads from it; with four one does not read from it 1:11 , 71c l. 69.In the Babli, Menaḥot 29b , there is disagreement whether three errors on every page or only four are cause for disqualification. . Since we have stated, “why does one not read in them? Because of neglect of the House of Study;” this implies that there is a difference between Torah and Prophets and Hagiographa.
One does not save from a fire which disagrees with the preceding argument and states that Hagiographa cannot be saved from a fire if this would involve transgressing rabbinic prohibitions. . For him who says, they render hands impure 3:8 reports on disagreement whether touching a scroll of Ecclesiastes makes one’s hands impure. There seems to be tacit agreement that Esther does not make the hands impure. This impurity is purely rabbinical; it was instituted so people should not store their heave, which is sanctified, with also holy Scripture, since this would attract rats which would attack the leather on which the scrolls were written. A scroll which does not render the hands impure is not holy; no rabbinic restrictions would have to be waved to save them from a fire. , one saves them from a fire; but for him who says, they do not render hands impure, one does not save them from a fire. They objected: Is there not a Hebrew book which was written in Aramaic 4:5 . ; it will not render hands impure but one saves it from a fire, since we have stated: “even though they are written in any language they have to be hidden.” The Mishnah follows Rebbi Simeon, since Rebbi Simeon said, nothing forbidden only rabbinically stands in the way of Holy Scriptures 10:3 . Only biblical prohibitions have to be observed when caring for Scripture on the Sabbath. . Do they disagree and Eruvin . ? There it is because of their degradation, but here everybody agrees that one saves them from a fire. For whom is it needed? For Rabban Simeon ben Gamliel. Even though Rabban Simeon ben Gamliel said 1:11 . There do exist approved Aramaic versions of the Pentateuch and Jonathan ben Uziel’s Aramaic paraphrase of Prophets but no recognized Aramaic versions of Hagiographa. The existing Aramaic versions of Psalms , Proverbs , Job , Esther, and Chronicles all seem to be post-Talmudic. , “also Hagiographa they permitted only that they could be written in Greek,” would he agree here that one saves them from a fire? “It happened that Rabban [Simeon ben] Gamliel was supervising builders on the the Temple Mount when he an Aramaic version of Job was brought to him. He told the builder to hide it under a row of stones.”
Even though they said, one reads Hagiographa only after the afternoon prayers, nevertheless one studies and preaches about them, which present sermon concepts, associate to pentateuchal texts not only texts from the Prophets but also from Hagiographa. This use is perfectly legitimate. (In legal contexts, קֹרֵא means not simply “reading” but “reading with correct accents”). The Babli, 117b , notes that in Babylonia one did neither preach nor study on Sabbath afternoon after prayers. . If he needs it, he takes and checks. . rabba 15(4 ), Lament, rabbati 4(25). It is quoted at length in Sefer haMakhria ˋ (Isaias from Trani) §31 (Kohn & Klein, Munkacs 1900, col. 20a). An example: Rebbi, the Elder Rebbi Ḥiyya, and Rebbi Ismael ben Rebbi Yose were sitting and explaining the plain sense of a scroll of Lamentations on a Ninth of Av which fell on a Sabbath (after the afternoon prayers.) of Lev . rabba and related mss. sources, and in the quote in Sefer haMakhria ˋ. In Lament . rabbati it is replaced by “towards nightfall”. As the following text shows, the three rabbis studied the text before the afternoon prayers; the text should be deleted. They left over one alphabetic poem. They said, we shall come tomorrow and finish it. When Rebbi was on the way home, he hurt his finger and recited about himself, many are the evildoer’s hurts . 32:10 . He referred to himself as evildoer because he read the text before the afternoon prayers for its simple meaning; had they used it as basis for sermons it would have been acceptable. . [The Elder] Rebbi Ḥiyya said to him, it is our fault that this happened to you, as it is written, our spirit , the Eternal’s anointed, was caught by their corruption . 4:20 . . Rebbi Ismael ben Rebbi Yose told him, that could have been said about us if we had not occupied ourselves with it; so much more since we did occupy ourselves with it. He went home, put a dry sponge on it and tied it from the outside with bast. Rebbi Ismael ben Rebbi Yose said, from this we learned three things: A sponge does not heal but protects; bast is prepared because of uses which are forbidden on the Sabbath; therefore it may be used even for occasions which could not have been anticipated at the start of the Sabbath. , and one recites from Hagiographa only after afternoon prayers.
Then at a place where there is a House of Study one should not read, at a place where there is no House of Study one should read 3:7, Notes 304–310 . ? You only have what Rebbi Neḥemiah stated, as Rebbi Neḥemiah stated, why may one only read Hagiographa after afternoon prayers? Because of persons’ documents. Because if you were telling him that it is permitted, then he would say, there is nothing wrong if I would occupy myself with my documents. Since you are telling him that it is forbidden, then he will say, since Hagiographa are forbidden, so much more private documents. This implies that Mishnah has precedence over Bible. This supports what Rebbi Simeon ben Yoḥai stated 3:7, Notes 304–310 . , as Rebbi Simeon ben Yoḥai stated, he who studies the written Torah does himself good that is not so good; he who studies Mishnah is occupied in an endeavor which deserves reward; he who studies Talmud could not endeavor anything greater than this, always a person should pursue Mishnah more than Talmud. Rebbi Yose ben Rebbi Abun said, this was before Rebbi incorporated most of the Mishnah in the Talmud, but since Rebbi incorporated most of the Mishnah in the Talmud, a person should pursue Talmud more than Mishnah 1–6 (p. 19 Note 3 ) one should translate: “he who studies the written Torah does himself good that is not so good; he who studies tannaitic traditions is occupied in an endeavor which deserves reward; concerning him who studies Talmud there is no endeavor greater than this, a person should always pursue tannaitic tradition more than Talmud. Rebbi Yose ben Rebbi Abun said, this was before Rebbi incorporated most of tannaitic tradition (Mishnah and baraitot ) in the Talmud, but since Rebbi incorporated most of the tannaitic material in the Talmud, a person should pursue Talmud more than Mishnah.” .
“One does not save benedictions which contain pentateuchal materials from a fire. Because of this, they said: Writers of benedictions are burners of the Torah. It happened that there was a writer of benedictions; Rebbi Ismael went to check him out. When he noticed Rebbi Ismael’s steps, he took a bundle of benedictions and threw them into a bowl of water. In the following formulation he spoke to him: The punishment for the later deed is worse than the one for the earlier.” Rebbi Joshua ben Levi said, one who writes down sermons has no part, one who preaches them is going to be singed, one who listens to him is not rewarded 16:2. .
16:10. The piece is missing in Tactate Soferim in Maḥzor Vitry . Rebbi Joshua ben Levi said, I never looked into a book of sermon concepts, except that once I looked, and I found written there: The 175 paragraphs where in the Torah is written speech, saying, commandment, correspond to the years of our father Abraham, as it is written, you took gifts from Man . 68:19 . Traditionally the Psalm is read as describing the Exodus and the epiphany at Sinai. The gift is the Torah given to Moses. , and it is written, the great Man among giants . 14:15 . . The 147 songs written in Psalms correspond to the years of our father Jacob. This teaches that all praises by which Israel praise the Holy One, praise to Him, correspond to the years of Jacob, as it is said, You are Holy , throning over the praises of Israel . 22:4 . . The 123 times Israel answer “halleluiah” 3:12 ( Babli Sukkah 38b ), still is common among Yemenite congregations. The exact places of response are indicated in the Yemenite Tikālil . correspond to the years of Aaron, Halleluiah , praise God by His holy one . 150:1 . , Aaron his holy one, for Aaron , the Eternal’s holy one 106:16 . . Nevertheless I was frightened in the night.
Rebbi Ḥiyya bar Abba saw a book of agadah . He said, even if what is written in there is good, the hand who wrote it should be amputated. A person told him, it was written by X’s father. He said, I was saying, the hand who wrote it should be amputated. That happened to him, as an error which is coming out from the ruler’s mouth . 10:5 . .
“Gospels and books of heretics, some Tannaim say 71d l. 59, Babli Ševuot 35a. , one tears out the Names and burns them; some Tannaim say, one burns them with their Names. Rebbi Tarphon said, I would hit my sons; if they came into my house I would burn them together with their Names. For if a persecutor would persecute me I would seek asylum in a pagan temple but would not seek asylum in heretics’ houses, for the worshippers of idolatry do not know about Him, how could they disavow Him? But the heretics know Him and disavow Him; about them David said. 139:21 . , Your haters , o Eternal, I shall hate , etc. This homily they preached: If in order to bring peace between a man and his wife the verse commands that the Name written in holiness be erased. 5:23 . , it is only logical that the books of heretics which propagate ill will and quarrel between Israel and their Father in Heaven should be burned with their Names.”
MISHNAH: One saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries even if there are coins inside articles with those one is authorized to move (cf. Chapter 3, Note 172 ). . Where does one save it to? To a side street which is a dead end; it may be used to deposit the scrolls even if there is no eruv . It is presumed that the dead-end street is bordered by walls of houses or courtyards on three sides. ; Ben Bathyra says, also one open on both ends. Therefore the majority does not permit the used of such a path on the Sabbath. Ben Bathyra permits its use as long as the street is walled in and is narrow enough (less than 16 cubits wide) to be disqualified as public domain for the rules of the Sabbath. .
HALAKHAH: Our Mishnah if it is not connected; but if it is connected it is like its body. One understands the case of the book with the book. The case of phylacteries with the phylacteries? Rebbi Ḥaggai in the name of Rebbi Zeˋira understands it from the following: The Eternal’s angel is camping around those who fear Him and saves them . 34:8 . Just as everything around a God-fearing person is protected, so everything around his religious objects is protected. Cf. Ḥagigah 2:1 (77c l. 12). . Similarly, it says. then these men were bound in their coats . 3:21 . The coats also were saved. .
“Even if there are coins inside articles with those one is authorized to move (cf. Chapter 3, Note 172 ). .” This parallels what Rebbi Jacob bar Aḥa said, Ḥinena from Cartagena in the name of Rebbi Hoshaia: On a saddle bag full of coins one puts a loaf and may move it, anything muqzeh may be moved if it serves a basis for something which may be moved. Babli 142b . .
“Where does one save it to? To a side street which is a dead end.” Therefore not to one which is a thoroughfare. Everywhere you are saying, one who is walking is not like one who is putting down, but here you are saying, one who is walking is not like one who is putting down. But one who is throwing. Everywhere you are saying, one who throws is not liable, but here you are saying, one who throws is liable. Rebbi Ḥizqiah in the name of Rebbi Aḥa: we are dealing with the case that they did not make an eruv ; the only question is whether there could have been an eruv or not. . Ben Bathyra is like Rebbi Jehudah, as we have stated there 9:5 . The argument is not only about the text quoted but mainly about the end of the Mishnah: “In addition, Rebbi Jehudah said, one may make an eruv for a side street which is a thoroughfare but the Sages forbid.” The argument of R. Jehudah, endorsed by Ben Bathyra, is that any narrow strip bounded on two opposite sides, either under a bridge or on a narrow thoroughfare, is a candidate for designation as a private domain. It is asserted that Ben Bathyra permits moving to a thoroughfare because it could be unproblematic if there were an eruv ; the Sages forbid since it never could be unproblematic. : “One may move things under bridges which are thoroughfares, the words of Rebbi Jehudah, but the Sages prohibit.”
MISHNAH: One saves food for three meals; human food for humans and animal feed for animals. How is this? If the fire started Friday Night, one saves food for three meals, in the morning one saves food for two meals, in the afternoon one saves food for one meal. Rebbi Yose says, one always saves food for three meals.
HALAKHAH: Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal, this is Rebbi Nehemiah’s who said, it can be taken only if necessary. Rebbi Yose said, the reason of the rabbis there is that everything in the house is prepared, but here if you would say so he would save from today for tomorrow which has not been explicitly removed from use on the Sabbath. . The Mishnah is from Rebbi הונדקס; in the opinion of Krauss a Greek name Ἄνδοκος. The quote of the passage in the Mishnah commentary of Salomo Adani reads חיקיים, another unexplained form. It is best to accept the interpretation of I. Löw (in Krauss’s Dictionary) who sees in the statement of R. Hondikos not the statement of R. Yose in the Mishnah, but the statement in Mekhilta dR . Ismael , ad Ex . 16:25, that the triple mention of “today” in the verse implies the obligation to eat three meals on the Sabbath. The name of the tradent in the Munich ms. of the Mekhilta is הנדקא (in the quote in Leqaḥ ṭov , Pesiqta zuṭreta ad Ex . 16:25, ed. S. Buber Note 119, הינדקא), which would mean Indicus . In the Babli 117b (a related but different statement) and the quote of the Mekhilta in Midrash Wehizhir ed. I. M. Freimann p. 18 the name is חידקא. who said, one always saves food for three meals. Explain it if the fire started Friday evening before he ate. What should one say on the day of Atonement? Should he not save anything following the rabbis? Everybody agrees that one saves food for one meal because of the danger.
It was stated: One saves an average portion for a sick person and for a child, but for a glutton according to his wont. One prepares an eruv for a sick person or a child according to their wont but for a glutton an average portion teḥumin , to allow a person to walk on the Sabbath further than the statutory 2000 cubits one deposits a symbolic amount of food at the Sabbath border before the start of the Sabbath. This then becomes the symbolic dwelling place of the person who has 2000 cubits in each direction (where a built-up area is counted as 4 cubits). One is interested to make the symbolic meal as small as possible. .
It was stated that one does not plan to circumvent the law. Rebbi Yose ben Rebbi Abun said, one does plan to circumvent the law. Some Tannaim state, one saves and then invites; some Tannaim state, one invites and then saves. He who says, one saves and then invites follows him who says, one does plan to circumvent the law. But he who says, one invites and then saves follows him who says, one does not plan to circumvent the law.
It was stated: One extinguishes to save. This baraita follows Rebbi Simeon who said, nothing forbidden only rabbinically stands in the way of Holy Scriptures 10:3 . Only biblical prohibitions have to be observed when caring for Scripture on the Sabbath. .
It was stated: One may cause impurity to save. But was it not stated, she may not touch anything holy teḥumin , to allow a person to walk on the Sabbath further than the statutory 2000 cubits one deposits a symbolic amount of food at the Sabbath border before the start of the Sabbath. This then becomes the symbolic dwelling place of the person who has 2000 cubits in each direction (where a built-up area is counted as 4 cubits). One is interested to make the symbolic meal as small as possible. , including heave? ˋ Pereq 1(8). There is no difference between heave and Second Tithe. What about it? On condition that he not proceed on the Sabbath the way he proceeds on a weekday.
On a enseigné: comme il est permis de sauver les objets du feu, de même on pourra les soustraire à l’invasion des païens, ou à l’inondation des fleuves, ou à l’éboulement d’une maison, ou enfin à toute cause de perdition.
MISHNAH: One saves a bag full of loaves even if it contains food for a hundred meals, and loaves of dried figs, and wine amphoras, and one says to others, come and save for yourselves. If they are intelligent they settle accounts with him after the Sabbath. Where does one save to? To a courtyard with an eruv . Ben Bathyra says, even if there is no eruv .
HALAKHAH: Does the Mishnah follow Rebbi Yose who said, “one always saves food for three meals”? Since all is one body, all of it counts as one meal.
“One says to others, come and save for yourselves,” since ordinarily one invites guests for the Sabbath.
“If they are intelligent they settle accounts with him after the Sabbath..” There we have stated, “he leaves his toga with him and settles his account after the Sabbath.” There you say, he has his pledge with him; here what do you have? Rebbi Abba Mari said, because of this we taught, “if they were intelligent”.
MISHNAH: There he also brings out all his utensils, and he puts on all he can wear and wraps around all he can wrap. Rebbi Yose says, 18 garments. He can come back and put on, and says to others: come and save with me.
HALAKHAH: Rebbi Yose says, 18 garments.” And they are these: The burnus; Latin amictorium (a Medieval word, “loose garment, coat, wrap”, classical Latin amictus). Rashi: mantel (modern French manteau ). R. Ḥananel identifies with Hebrew מְעִיל “coat”. , arm cover, and money belt. This is worn on the outside. Rashi: A hollow belt worn over the garment. R. Ḥananel: In Persian pesht , is worn below the navel. , and felt cap,, - i , m . In the Babli אפיליון. Rashi: A sheet to cover himself completely. R. Ḥananel does not comment on the term. and a kafia, and a linen tunic, which according to M. Katan were underpants worn under armor to protect the skin from the metal. R. Ḥananel: Undershirt which is called غٍلالة “tunic”. , and a woolen shirt (“shirt”) on his skin. , and two felt stockings ( chaussons ) of wool. , two garters ( Kelim 29:2 ) notes that “some say these are (Farsi) توبان ران (trousers)”. , and two breeches ( bracchium , i , n .). , two shoes, and the hat on his head, and the belt on his hips, and shawls, - ii , n., “sweatcloth”. on his arms.
“And says to others come and save with me,” since ordinarily one lends garments on the Sabbath.
MISHNAH: Rebbi Simeon ben Nanas says, one spreads kid leather over a chest, a box, or a cupboard which are on fire since it is singed. One builds a wall out of vessels, whether full or empty, lest the fire cross over. Rebbi Yose forbids new clay vessels full of water since they cannot withstand the heat, spring leaks, and extinguish the fire.
HALAKHAH: So is the Mishnah: Before they are on fire. Rebbi Jeremiah, Rebbi Abba bar Mamal in the name of Rav: If a scroll started burning at one side one puts water on the other side; if it was extinguished it was extinguished. If the fire burned on both sides one spreads it out and reads in it; if it was extinguished it was extinguished. If a toga started burning at one side one puts water on the other side; if it was extinguished it was extinguished. If the fire burned on both sides one takes it and wraps oneself in it; if it was extinguished it was extinguished.
Rebbi Samuel in the name of Rebbi Zeˋira: This is Rebbi Yose’s. We were of the opinion to say, where what Rebbi Yose says and the rabbis disagree? When he made a barrier of vessels. But not if he made a barrier of water. Since Rebbi Samuel said in the name of Rebbi Zeˋira: This is Rebbi Yose’s, it implies that there is disagreement even if he made a barrier of water.
MISHNAH: If a Gentile comes to extinguish one tells him neither to extinguish nor not to extinguish since you are not responsible for him resting. But if a minor comes to extinguish one may not listen to him since you are responsible for him resting.
HALAKHAH: 4:9 ( ר ) Notes 104–113. It is difficult to decide which passage is the original. In the days of Rebbi Immi there was a fire in the village. Rebbi Immi sent a crier to the markets of the Gentiles saying: “He who works will not lose.” Rebbi Eleazar ben Rebbi Yose said, that was danger to life. But if there was danger to life, Rebbi Immi himself should have fought the fire! Did we not state, in any case of danger to life one does not say that [the necessary work] be done by women and Yoma 8:5 correctly: “Gentiles”. This also is the quote from Šabbat in Medieval sources ( Raviah p. 338, Or zarua 2 §38, Roqeaḥ §109). or minors, but [it should be done] even by adults, even by Jewish persons. “It happened that there was a fire in the courtyard of Yose ben Simai in Shiḥin, and the garrison of the barracks, - orum , n. “military camp, barracks, fortress.” of Sepphoris came to fight it but he did not let them fight it; he said, let the collector collect his due. Immediately there formed a cloud which extinguished it. After the Sabbath he sent to each of them a tetradrachma and to their commander, ὁ, equivalent of Latin praefectus ( castrorum ). Tosephta 13:9 (ed. Liebermann). 50 denarii.” The Sages: R. Ḥanina (the Chief Rabbi of Sepphoris in a later generation.) In the Babli 121a , this is the opinion of the Sages, while Yose ben Simai wanted to encourage them to fight Sabbath fires at Sepphoris. The mention of the Sages here may be a contamination from the Babli. said, there was no need for him to do that. A Nabatean: “A Samaritan”. Since a Samaritan as a Jew has to keep the Sabbath, the reading here is preferable. was in the neighborhood of Rebbi Jonah. There was a fire in Rebbi Jonah’s neighborhood; the Nabatean wanted to fight it but Rebbi Jonah did not let him. He said to him, because of my property! He said, yes. And everything was saved. Rebbi Jonah from Kefar-Immi spread his garment over the grain stack and the fire retreated from it.
“But if a minor comes to extinguish one may not listen to him.” But was it not stated, if one saw him going out and collecting grasses, one need not interfere? There he has no need for grasses; here he sees the need for fire fighting.
MISHNAH: One may put a pot over a light lest it set fire to a beam, and over a child’s excrement, and over a scorpion to prevent it from stinging. Rebbi Jehudah said, this happened before Rabban Joḥanan ben Zakkai in Arab and he said, I fear that he incurred liability for a purification sacrifice.
HALAKHAH: “One may put a pot over a light.” It comes following what Rebbi Simeon ben Rebbi Yannai said: I did not hear from my father; my sister told me in his name. An egg which was laid on the Sabbath one props up against [a vessel] so it should not roll off. But one does not cover it with a vessel. But Samuel says, one may cover it with a vessel.
“And over a child’s excrement.” Is that not chicken feed and should not be mentioned in Mishnah 8 . ? Rebbi Uqban said, explain it if it is soft, that it should not be smeared around.
“And over a scorpion to prevent it from stinging.” “This happened before Rabban Joḥanan ben Zakkai in Arab and he said, I fear that he incurred liability for a purification sacrifice.” Rebbi Ulla said, eighteen years did he spend in Arab and only these two cases came before him. He said, “Galilee, Galilee, you are hating Torah; in the end you will work for discharged veterans, adj . “discharged from military service”, cf. Bava qamma 10:6, Note 60 . .”
MISHNAH: If a Gentile lit a candle, the Jew may use its light; but if he did it for the Jew it is forbidden. If he drew water to let his animals drink, the Jew may let his animals drink, but if he did it for the Jew it is forbidden. If the Gentile built a ramp to descend on it, the Jew may descend after him, but if he did it for the Jew it is forbidden. It happened that Rabban Gamliel and the Elders arrived in a ship, the Gentile make the ramp to descend on it and the Elders descended on it.
HALAKHAH: For himself and for a Jew? Let us hear from the following. Samuel was received at a Persian’s. The light went out. The Persian went and wanted to light it; Samuel turned his face around. When he saw 122b, uses the Galilean root חמי. him occupied with his securities he knew that he did not light for him; Samuel again turned his face. Rebbi Jacob bar Aḥa said, this implies that for himself and for a Jew it is forbidden. Rebbi Jonah said, there is a difference since one does not bother a person to leave his house. Rebbi Eliezer said, if it is since one does not bother a person to leave his house, why did Samuel turn his face around?
“They asked him, may we descend? He told them, since he did not do it for us we are permitted to descend.”