Shabbat 234:1

אלא אמר רב אשי שלש מחיצות ולחי אחד זה מבוי שאינו מפולש ג' מחיצות בלא לחי זהו מבוי המפולש ואפילו לרבי אליעזר דאמר בעינן לחיים הני מילי לאוכלין ומשקין אבל לספר תורה בחד לחי סגי:

Rather said R. Ashi: Three walls and one stake, that is a closed alley; three walls without a stake, that is an open alley. And even according to R. Eliezer who maintains [that] we require two stakes, that is only in respect of foodstuffs and liquids, but for a Scroll of the Law one stake is sufficient. <b><i>MISHNAH</i></b>. FOOD FOR THREE MEALS MAY BE SAVED, THAT WHICH IS FIT FOR MAN, FOR MAN, THAT WHICH IS FIT FOR ANIMALS, FOR ANIMALS.<span class="x" onmousemove="('comment',' I.e., three meals per person and per animal, taking into account what is fit for man and what is fit for beast. ');">¹</span> HOW SO? IF A FIRE BREAKS OUT SABBATH NIGHT,<span class="x" onmousemove="('comment',' Before the first meal has been eaten. ');">²</span>

<big><strong>מתני׳</strong></big> מצילין מזון ג' סעודות הראוי לאדם לאדם הראוי לבהמה לבהמה כיצד נפלה דליקה בלילי שבת מצילין מזון ג' סעודות בשחרית מצילין מזון ב' סעודות במנחה מזון סעודה אחת ר' יוסי אומר לעולם מצילין מזון שלש סעודות:

FOOD FOR THREE MEALS MAY BE SAVED; [IF] IN THE MORNING, FOOD FOR TWO MEALS MAY BE SAVED; AT [THE TIME OF] MINHAH, FOOD FOR ONE MEAL.<span class="x" onmousemove="('comment',' In each case food may be saved for as many meals as will yet be required for that Sabbath, ');">³</span> R. JOSE SAID: AT ALL TIMES WE MAY SAVE FOOD FOR THREE MEALS.<span class="x" onmousemove="('comment',' Whenever the fire breaks out. ');">⁴</span> <b><i>GEMARA</i></b>. Consider: He labours<span class="x" onmousemove="('comment',' Lit., 'troubles'. ');">⁵</span>

<big><strong>גמ׳</strong></big> מכדי בהיתרא קטרח נציל טפי אמר רבא מתוך שאדם בהול על ממונו אי שרית ליה אתי לכבויי א"ל אביי אלא הא דתניא נשברה לו חבית בראש גגו מביא כלי ומניח תחתיה ובלבד שלא יביא כלי אחר ויקלוט כלי אחר ויצרף התם מאי גזירה איכא ה"נ גזירה שמא יביא כלי דרך רה"ר

in that which is permissible;<span class="x" onmousemove="('comment',' Food may be handled on the Sabbath, and he carries it out into a courtyard provided with an 'erub (infra 120a), whither carrying is permitted in any case. ');">⁶</span> then let us save more? — Said Raba: Since a man is excited over his property, if you permit him [to save more], he may come to extinguish [the fire]. Said Abaye to him, Then as to what was taught: If one's barrel [of wine] is broken on the top of his roof he may bring a vessel and place (it] underneath, provided that he does not bring another vessel and catch (the dripping liquid]<span class="x" onmousemove="('comment',' As it falls through the air. ');">⁷</span> or another vessel and join it (to the roof]<span class="x" onmousemove="('comment',' I.e., set it near the roof, so that the liquid may flow along the roof and into the vessel. These are forbidden because it is manifest that the vessels are brought in order to save the wine or oil. ');">⁸</span>

גופא נשברה לו חבית בראש גגו מביא כלי ומניח תחתיה ובלבד שלא יביא כלי אחר ויקלוט כלי אחר ויצרף נזדמן לו אורחין מביא כלי אחר וקולט כלי אחר ומצרף ולא יקלוט ואחר כך יזמין אלא יזמין ואח"כ יקלוט ואין מערימין בכך משום רבי יוסי בר יהודה אמרו מערימין

what preventive measure is required there? — Here too it is a preventive measure lest he bring a utensil through the street. [To turn to] the main text: If one's barrel is broken on the top of his roof, he may bring a vessel and place it underneath, provided that he does not bring another vessel and catch (the dripping liquid] or another vessel and join it [to the roof]. If guests happen to visit him, he may bring another vessel and catch [the dripping liquid], or another vessel and join it [to the roof]. He must not catch [the liquid] and then invite [the guests], but must first invite [them] and then catch [the liquid]; and one must not evade the law in this matter.<span class="x" onmousemove="('comment',' I.e., he may not invite guests merely as a pretence, and when the wine is saved they will not drink it after all, but only guests who have not yet dined will drink it. ');">⁹</span> In R. Jose son of R. Judah's name it was said: We may evade [the law]. Shall we say that they disagree in the [same] controversy [as that] of R. Eliezer and R. Joshua? For it was taught: If an animal<span class="x" onmousemove="('comment',' Lit., 'it'. ');">¹⁰</span>

לימא בפלוגתא דרבי אליעזר ור' יהושע קמיפלגי דתניא אותו ואת בנו שנפלו לבור רבי אליעזר אומר מעלה את הראשון על מנת לשוחטו והשני עושה לו פרנסה במקומו בשביל שלא ימות רבי יהושע אומר מעלין את הראשון על מנת לשוחטו ואינו שוחטו ומערים ומעלה את השני רצה זה שוחט רצה זה שוחט

and its young<span class="x" onmousemove="('comment',' The reference is to animals that may be eaten. These may not be slaughtered together with their young on the same day. V. Lev. XXII, 28. ');">¹¹</span> fall into a pit,<span class="x" onmousemove="('comment',' On a Festival. ');">¹²</span> R. Eliezer said: One may haul up the first in order to slaughter it, and for the second he makes provision where it lies, so that it should not die. R. Joshua said: One may haul up the first in order to kill it, but he does not kill it, then he practises an evasion and hauls up the second, and kills whichever he desires!<span class="x" onmousemove="('comment',' V. Bez. 37a. ');">¹³</span>

ממאי דילמא עד כאן לא קאמר רבי אליעזר התם דאפשר בפרנסה אבל הכא דלא אפשר לא ועד כאן לא קאמר רבי יהושע התם משום דאיכא צער בעלי חיים אבל הכא דליכא צער בעלי חיים לא

— How so? perhaps R. Eliezer rules thus only there, because provisions can be made, but not here, seeing that that is impossible. And perhaps R. Joshua rules thus only there because suffering of dumb animals is involved; but not here that there is no suffering of dumb animals?<span class="x" onmousemove="('comment',' It is noteworthy that to save animals from suffering is regarded as a stronger reason for desecrating the Festival than to save one from personal loss. ');">¹⁴</span> Our Rabbis taught: If he saved bread [made] of fine flour, he must not save coarse bread; (if he saved] coarse bread, he may [still] save a fine [flour] bread.<span class="x" onmousemove="('comment',' There is no evasion in saying that he prefers the latter, hence it is still a Sabbath need. ');">¹⁵</span> And one may save on the Day of Atonement for the Sabbath,<span class="x" onmousemove="('comment',' This is permitted, as the food is required immediately the Sabbath commences. ');">¹⁶</span>

ת"ר הציל פת נקיה אין מציל פת הדראה פת הדראה מציל פת נקיה ומצילין מיום הכפורים לשבת אבל לא משבת ליום הכפורים ואין צריך לומר משבת ליום טוב ולא משבת לשבת הבאה

but not on the Sabbath for the Day of Atonement,<span class="x" onmousemove="('comment',' Which falls on Sunday. This is forbidden, as he can procure food on the termination of the Fast. ');">¹⁷</span> and it goes without saying (that one must not rescue food] on the Sabbath for a Festival, or on a Sabbath for the following Sabbath. Our Rabbis taught: If one forgets a loaf in an oven, and the day becomes holy upon him,<span class="x" onmousemove="('comment',' I.e., the Sabbath commenced. ');">¹⁸</span>

ת"ר שכח פת בתנור וקידש עליו היום מצילין מזון שלש סעודות ואומר לאחרים בואו והצילו לכם וכשהוא רודה לא ירדה במרדה אלא בסכין איני והא תנא דבי רבי ישמעאל (שמות כ, ט) לא תעשה כל מלאכה יצא תקיעת שופר ורדיית הפת שהיא חכמה ואינה מלאכה כמה דאפשר לשנויי משנינן

food for three meals may be saved,<span class="x" onmousemove="('comment',' Before the bread is burnt. ');">¹⁹</span> and he may say to others, 'Come and save for yourselves.' And when he removes [the bread], he must not remove it with a mardeh<span class="x" onmousemove="('comment',' A bakers shovel; the oven tool generally used for removing bread. ');">²⁰</span> but with a knife.<span class="x" onmousemove="('comment',' To emphasize that it is the Sabbath. ');">²¹</span>

א"ר חסדא לעולם ישכים אדם להוצאת שבת שנאמר (שמות טז, ה) והיה ביום הששי והכינו את אשר יביאו לאלתר אמר ר' אבא בשבת חייב אדם לבצוע על שתי ככרות דכתיב לחם משנה

But that is not so, for the School of R. Ishmael taught: Thou shalt not do any work:<span class="x" onmousemove="('comment',' Ex. XX, 10. ');">²²</span> the blowing of the <i>shofar</i> and the removal of bread (from the oven] are excluded as being an art, not work? — As much as is possible to vary (it]<span class="x" onmousemove="('comment',' Viz., the usual procedure, so that the Sabbath may not be treated like a weekday. ');">²³</span> we do so.

אמר רב אשי חזינא ליה לרב כהנא דנקט תרתי ובצע חדא אמר לקטו כתיב רבי זירא הוה בצע אכולה שירותיה אמר ליה רבינא לרב אשי והא מיחזי כרעבתנותא אמר ליה כיון דכל יומא לא עביד והאידנא הוא דקעביד לא מיחזי כרעבתנותא רבי אמי ורבי אסי כי מיקלע להו ריפתא דעירובא שרו עילויה אמרי הואיל ואיתעביד בה חדא מצוה ליתעביד בה מצוה אחרינא:

R. Hisda said: One should always make early [preparations]<span class="x" onmousemove="('comment',' On Friday. ');">²⁴</span> against the termination of the Sabbath, for it is said, And it shall come to pass on the sixth day, that they shall prepare that which they bring in<span class="x" onmousemove="('comment',' Ibid. XVI, 5. ');">²⁵</span> — [i.e.,] immediately.

כיצד נפלה דליקה כו': ת"ר כמה סעודות חייב אדם לאכול בשבת שלש רבי חידקא אומר ארבע א"ר יוחנן ושניהם מקרא אחד דרשו (שמות טז, כה) ויאמר משה אכלוהו היום כי שבת היום לה' היום לא תמצאהו בשדה רבי חידקא סבר הני תלתא היום לבר מאורתא ורבנן סברי בהדי דאורתא תנן נפלה דליקה בלילי שבת

R. Abba said: On the Sabbath it is one's duty to break bread<span class="x" onmousemove="('comment',' I.e., to recite the benediction. ');">²⁶</span> over two loaves, for it is written, twice as much bread.<span class="x" onmousemove="('comment',' Ibid, 22. ');">²⁷</span> R. Ashi said: I saw that R. Kahana held two [loaves] but broke bread over one, observing, 'they gathered' is written,<span class="x" onmousemove="('comment',' Ibid. One merely requires two loaves before him, thus 'gathering' double the usual portion, but recites the benediction over one loaf. ');">²⁸</span> R. Zera broke enough bread for the whole meal.<span class="x" onmousemove="('comment',' I.e., he cut off so much bread, reciting the blessing over it. ');">²⁹</span> Said Rabina to R. Ashi: But that looks like greed? — Since he does not do this every day, he replied, but only now [the Sabbath], it does not look like greed, he replied.<span class="x" onmousemove="('comment',' But is manifestly in honour of the Sabbath. ');">³⁰</span> R. Ammi and R. Assi, when they came across the bread of an 'erub, would commence (their meal] therewith,<span class="x" onmousemove="('comment',' I.e., they said the blessing over it. ');">³¹</span> observing, 'Since one precept has been performed with it,<span class="x" onmousemove="('comment',' Sc. that of 'erub. ');">³²</span> let another precept be performed with it.' HOW SO? IF A FIRE BREAKS OUT, etc. Our Rabbis taught: How many meals must one eat on the Sabbath? Three. R. Hidka said: Four. R. Johanan observed, Both expound the same verse: And Moses said, Eat that to-day; for to-day is a Sabbath unto the Lord: to-day ye shall not find it in the field.<span class="x" onmousemove="('comment',' Ibid. 25. ');">³³</span> R. Hidka holds: These three 'to-days' are [reckoned] apart from the evening;<span class="x" onmousemove="('comment',' Each 'to-day' denotes one meal, and a fourth is the meal on Friday night. ');">³⁴</span> whereas the Rabbis hold, They include [that of] the evening. We learnt, IF A FIRE BREAKS OUT SABBATH NIGHT,