Shabbat 211

Chapter 211

א ידאגו כל האחין כולן אחד מבני חבורה שמת תדאג כל החבורה כולה אמרי לה דמת גדול ואמרי לה דמת קטן:
1 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. ');"><sup>1</sup></span> dies.
ב 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
2 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. ');"><sup>2</sup></span> wounding and setting fire is not a Mishnah;<span class="x" onmousemove="('comment',' I.e., no Mishnah states that these are exceptions. ');"><sup>3</sup></span>
ג והאנן תנן כל המקלקלין פטורין מתניתין רבי יהודה ברייתא רבי שמעון מ"ט דר' שמעון מדאיצטריך קרא למישרא מילה הא חובל בעלמא חייב
3 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. ');"><sup>4</sup></span> But we learnt, ALL WHO EFFECT DAMAGE ARE EXEMPT?<span class="x" onmousemove="('comment',' Which refutes n. Abbahu. ');"><sup>5</sup></span>
ד ומדאסר רחמנא הבערה גבי בת כהן שמע מינה מבעיר בעלמא חייב
4 — Our Mishnah is [in accordance with] R. Judah, while the Baraitha<span class="x" onmousemove="('comment',' Cited by R. Abbahu. ');"><sup>6</sup></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. ');"><sup>7</sup></span>
ה 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:
5 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. ');"><sup>8</sup></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? ');"><sup>9</sup></span>
ו שיעור המלבן כו': רב יוסף מחוי כפול רב חייא בר אמי מחוי פשוט:
6 -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. ');"><sup>10</sup></span> or one boils dyes?
ז <big><strong>מתני׳</strong></big> ר' יהודה אומר הצד צפור למגדל וצבי לבית חייב וחכ"א צפור למגדל
7 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].] ');"><sup>11</sup></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,
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