Shabbat 233

מי דמי התם נעשה בסיס לדבר המותר הכא נעשה בסיס לדבר האסור אלא הכי קאמרי ליה אם מצילין תיק של ספר עם הספר ואע"פ שיש בתוכו מעות לא נטלטל עור אגב בשר מי דמי התם נעשה בסיס לדבר האסור ולדבר המותר הכא כולו נעשה בסיס לדבר האסור אלא הכי קאמרי ליה אם מביאין תיק שיש בתוכו מעות מעלמא להציל בו ספר תורה לא נטלטל עור אגב בשר

How compare! There it [the sheath] had become as a stand to that which is permitted,<span class="x" onmousemove="('comment',' Sc. the Scroll, which may be handled in any case, even if there is no fire. ');">¹</span> whereas here it [the skin] had become a stand to a thing that is forbidden!<span class="x" onmousemove="('comment',' Sc. the flesh, which may not be handled until the evening before which it is not required (Rashi). Tosaf.: the flesh may be handled now, but before the sacrifice was killed the whole animal was mukzeh. ');">²</span>

והיא גופה מנלן אילימא דמדהיכא דאית ביה לא שדי להו איתויי נמי מייתינן מי דמי התם אדהכי והכי נפלה דליקה הכא אדהכא והכי לישדינן אלא אמר מר בר רב אשי לעולם כדאמרינן מעיקרא ודקא קשיא לך הכא טלטול והכא מלאכה כגון דלא קבעי ליה לעור

Rather they say thus to him, If we may save the sheath of a Scroll together with the Scroll, though it also contains money,<span class="x" onmousemove="('comment',' Which by itself may not be handled. ');">³</span> shall we not handle the skin on account of the flesh? How compare! There it [the sheath] became a stand for something that is forbidden (the money] and something that is permitted [the Scroll]; whereas here the whole has become a stand for that which is forbidden? — Rather they say thus to him: If a sheath containing money may be brought from elsewhere to save a Scroll of the Law with it, shall we not handle the skin in virtue of the flesh? And how do we know that itself? Shall we say, since one need not throw them [the coins] out when it contains them,<span class="x" onmousemove="('comment',' V. Mishnah. ');">⁴</span>

והא אביי ורבא דאמרי תרוייהו מודה ר"ש בפסיק רישיה ולא ימות דשקיל ליה בברזי:

he may bring it [the sheath] too? How compare! There, in the meanwhile the fire may alight [upon the Scroll];<span class="x" onmousemove="('comment',' If one should first have to empty the sheath of its money. ');">⁵</span> but here, let them be thrown out in the meantime?<span class="x" onmousemove="('comment',' Whilst carrying the sheath to the Scroll it can be emptied of its money without loss of time. ');">⁶</span>

ולהיכן מצילין אותן וכו': היכי דמי מפולש היכי דמי שאינו מפולש אמר רב חסדא שלש מחיצות ושני לחיין זהו מבוי שאינו מפולש ג' מחיצות ולחי אחד זהו מבוי המפולש ותרוייהו אליבא דרבי אליעזר דתנן הכשר מבוי ב"ש אומרים לחי וקורה וב"ה אומרים או לחי או קורה ר' אליעזר אומר שני לחיים

Rather said Mar son of R. Ashi: In truth it is as we originally explained it; and as to your objection, There it is (mere] handling, whereas here it is work, — [that is answered] e.g., that he does not require the skin.<span class="x" onmousemove="('comment',' Hence the flaying is unintentional, as far as the skin is concerned.-On this explanation they differ only in respect of skinning the animal, as was first suggested. ');">⁷</span> But Abaye and Raba both say: R. Simeon agrees in a case of 'cut off its head but let it not die?'<span class="x" onmousemove="('comment',' v. p. 357, n. 8. ');">⁸</span>

א"ל רבה ג' מחיצות ולחי אחד מפולש קרית ליה ועוד לרבנן נציל לתוכו אוכלין ומשקין אלא אמר רבה שתי מחיצות ושני לחיין זהו מבוי שאינו מפולש שתי מחיצות ולחי אחד זהו מבוי המפולש

— He removes it [the skin] in strips.<span class="x" onmousemove="('comment',' Not as one piece. It is not even real flaying them and only counts as a shebuth (Rashi). ');">⁹</span> AND WHITHER MAY WE RESCUE THEM, etc. What is an open [alley] and what is a closed [one]? — R. Hisda said: [[fit contains] three walls and two stakes,<span class="x" onmousemove="('comment',' I.e., it is a cul-de-sac leading off a street, and stakes are planted in the ground at either side of the opening. These stakes legally count as a fourth wall, and thus the alley is regarded as entirely enclosed. ');">¹⁰</span>

ותרוייהו אליבא דרבי יהודה דתניא יתר על כן אמר ר' יהודה מי שיש לו שני בתים בשני צדי ר"ה עושה לחי מיכן ולחי מיכן או קורה מיכן וקורה מיכן ונושא ונותן באמצע אמרו לו אין מערבין רה"ר בכך

it is a closed alley; three walls and one stake, it is an open alley. And both of them<span class="x" onmousemove="('comment',' The Rabbis and Ben Bathyra. ');">¹¹</span> are based on R. Eliezer['s opinion]. For we learnt: To make an alley eligible,<span class="x" onmousemove="('comment',' To rank technically as an 'alley' wherein carrying on the Sabbath is permitted under certain conditions. ');">¹²</span>

א"ל אביי לדידך נמי לרבנן נציל לתוכו אוכלין ומשקין

Beth Shammai maintain: [It requires] a stake and a beam;<span class="x" onmousemove="('comment',' A stake at the side of the entrance and a beam across it. ');">¹³</span> Beth Hillel say: Either a stake or a beam; R. Eliezer said: Two stakes.<span class="x" onmousemove="('comment',' Ben Bathyra however holds that in order to save holy writings R. Eliezer too is more lenient. ');">¹⁴</span> Said Rabbah to him, If there are three walls and one stake, do you call it open!<span class="x" onmousemove="('comment',' Surely not, even if it be conceded that two stakes are required to make it fit. ');">¹⁵</span> Moreover, according to the Rabbis, let us save thither even foodstuffs and liquids?<span class="x" onmousemove="('comment',' I.e., where it is closed with two stakes carrying should be entirely permitted therein, and not restricted to holy writings. [The Rabbis state infra 120a that foodstuffs may be saved by carrying them into a courtyard furnished with an 'erub, but not into an alley.] ');">¹⁶</span> Rather said Rabbah, [it is to be explained thus]: [If it contains] two walls and two stakes,<span class="x" onmousemove="('comment',' I.e., it is open at each end, and a stake is placed at both entrances. ');">¹⁷</span> it is a closed alley; two walls and one stake, it is an open alley, and both<span class="x" onmousemove="('comment',' V. n. 4. ');">¹⁸</span> are based on [the view of] R. Judah. For it was taught: Even more than this did R. Judah say: If one owns two houses on the opposite sides of the street, lie can place a stake or a beam at each side and carry between them. Said they to him: A street cannot be made fit for carrying by an 'erub in this way.<span class="x" onmousemove="('comment',' V. supra 6a bottom for notes. Ben Bathyra holds that where the saving of holy writings is in question R. Judah is more lenient. ');">¹⁹</span> Said Abaye to him, But according to you too, on [the view of] the Rabbis let us save thither even foodstuffs and liquids?<span class="x" onmousemove="('comment',' Seeing that in your opinion the Rabbis hold with R. Judah that two partitions and two stakes render the space fit for carrying. ');">²⁰</span>