Shabbat 211:1

ידאגו כל האחין כולן אחד מבני חבורה שמת תדאג כל החבורה כולה אמרי לה דמת גדול ואמרי לה דמת קטן:

all the other brothers should fear. When one of a company dies, the whole company should fear. Some say that this means where the eldest [or chief] dies; others say, where the youngest<span class="x" onmousemove="('comment',' Or, least important. ');">¹</span> dies.

וכל המקלקלין פטורין: תני ר' אבהו קמיה דר' יוחנן כל המקלקלין פטורין חוץ מחובל ומבעיר א"ל פוק תני לברא חובל ומבעיר אינה משנה ואם ת"ל משנה חובל בצריך לכלבו מבעיר בצריך לאפרו

AND ALL WHO EFFECT DAMAGE ARE EXEMPT. R. Abbahu recited before R. Johanan: All who cause damage are exempt, except he who wounds and he who sets fire [to a stack of corn]. Said he to him, Go and recite it outside:<span class="x" onmousemove="('comment',' It is not an authenticated teaching to be admitted to the school. ');">²</span> wounding and setting fire is not a Mishnah;<span class="x" onmousemove="('comment',' I.e., no Mishnah states that these are exceptions. ');">³</span>

והאנן תנן כל המקלקלין פטורין מתניתין רבי יהודה ברייתא רבי שמעון מ"ט דר' שמעון מדאיצטריך קרא למישרא מילה הא חובל בעלמא חייב

and should you say that it is a Mishnah, wounding refers to one who needs [the blood] for his dog, and setting fire, to one who needs the ashes.<span class="x" onmousemove="('comment',' For medical purposes. Then the wounding and setting fire is beneficial, not a damage-effecting labour. ');">⁴</span> But we learnt, ALL WHO EFFECT DAMAGE ARE EXEMPT?<span class="x" onmousemove="('comment',' Which refutes n. Abbahu. ');">⁵</span>

ומדאסר רחמנא הבערה גבי בת כהן שמע מינה מבעיר בעלמא חייב

— Our Mishnah is [in accordance with] R. Judah, while the Baraitha<span class="x" onmousemove="('comment',' Cited by R. Abbahu. ');">⁶</span> [agrees with] R. Simeon. What is R. Simeon's reason? — Since a verse is required to permit circumcision [on the Sabbath],<span class="x" onmousemove="('comment',' V. infra 132a. ');">⁷</span>

ורבי יהודה התם מתקן הוא כדרב אשי דאמר רב אשי מה לי לתקן מילה מה לי לתקן כלי מה לי לבשל פתילה מה לי לבשל סמנין:

it follows that for wounding elsewhere one is liable. And since the Divine Law forbade burning in respect of a priest's [adulterous] daughter,<span class="x" onmousemove="('comment',' Who may not be thus executed on the Sabbath, Sanh. 35b. ');">⁸</span> it follows that for kindling a fire in general one is liable. And R. Judah?<span class="x" onmousemove="('comment',' How does he refute these arguments? ');">⁹</span>

שיעור המלבן כו': רב יוסף מחוי כפול רב חייא בר אמי מחוי פשוט:

-There he effects an improvement, even as R. Ashi [said]. For R. Ashi said: What is the difference whether one repairs [the foreskin by] circumcision or one repairs a utensil: what is the difference whether one boils [melts] the lead bar<span class="x" onmousemove="('comment',' Death by fire was carried out by pouring molten lead down the condemned person's throat, Sanh. 52a. ');">¹⁰</span> or one boils dyes?

<big><strong>מתני׳</strong></big> ר' יהודה אומר הצד צפור למגדל וצבי לבית חייב וחכ"א צפור למגדל

THE STANDARD OF BLEACHING, etc. R. Joseph indicated the double [measure]; R. Hiyya b. Ammi showed the single [measure].<span class="x" onmousemove="('comment',' [Rashi: The distance between the tips of the index and middle fingers held widely apart, which is the measure of a single sit, is half the distance between the tips of the outstretched thumb and index finger. Thus, whereas R. Joseph using the smaller unit indicated by gesture a double measure to explain the meaning of DOUBLE SIT', R. Hiyya b. Ammi, using the larger unit, indicated a single measure. For other interpretations v. Jast. s.v. [H].] ');">¹¹</span> <b><i>MISHNAH</i></b>. R. JUDAH SAID: HE WHO HUNTS A BIRD [AND DRIVES IT] INTO A TURRET, OR A DEER INTO A HOUSE, IS GUILTY; BUT THE SAGES MAINTAIN: [HE WHO HUNTS] A BIRD INTO A TURRET,