Shabbat 239:1

דברים שאין בני אדם עומדין עליהם אלא אם כן נכשלים בהן ישנן תחת ידיך קצין תהיה לנו (ישעיהו ג, ז) ישא ביום ההוא לאמר לא אהיה חובש וגו' אין ישא אלא לשון שבועה וכן הוא אומר לא תשא את שם ה' לא אהיה חובש לא אהיה מחובשי עצמן בבית המדרש ובביתי אין לחם ואין שמלה שאין בידי לא מקרא ולא משנה ולא גמרא וממאי דילמא שאני התם דאי אמר להו גמירנא אמרו ליה אימא לן הוה ליה למימר גמר ושכח מאי לא אהיה חובש כלל לא קשיא כאן בדברי תורה כאן במשא ומתן:

things of which people are not sure<span class="x" onmousemove="('comment',' Lit., 'do not stand by them'. ');">¹</span> unless they [first] stumble over them<span class="x" onmousemove="('comment',' They must first make mistakes before they arrive at certainty. ');">²</span> are in thy hands; [therefore] be thou our judge. In that day [yissa] shall he lift up [his voice] saying, I will not be an healer:<span class="x" onmousemove="('comment',' Or, a binder up. ');">³</span> 'yissa' denotes nought but swearing, and thus it is said, Thou shalt not take [tissa] the name of the Lord [thy God in vain].<span class="x" onmousemove="('comment',' Ex. XX, 7. This is an injunction against false swearing. ');">⁴</span>

<big><strong>מתני׳</strong></big> מצילין סל מלא ככרות אע"פ שיש בו מאה סעודות ועיגול של דבילה וחבית של יין ואומר לאחרים בואו והצילו לכם ואם היו פיקחין עושין עמו חשבון אחר השבת

I will not be a binder up [hobesh]: I will not be of those who shut themselves up [hobeshe] in the <i>Beth Hamidrash</i>. And in my house in neither bread nor clothing: I possess no mikra,<span class="x" onmousemove="('comment',' Scriptural knowledge. ');">⁵</span> mishnah, or gemara<span class="x" onmousemove="('comment',' Gemara, which was often substituted by the censors for Talmud, is generally understood to mean the discussion on the Mishnah; v. however Kaplan, Redaction of the Talmud pp. 195-7, where he maintains that gemara does not mean discussions but the final decisions arising out of the discussions. — Returning to our text, we see that there were 'faithful', i.e., truthful men in Jerusalem who confessed their ignorance and refused office on that account. ');">⁶</span> — How does that follow: perhaps it is different there, for had he said to them, 'I have studied them' [the reasons of the Law], they would have retorted, 'Then tell [them] to us'? — Then let him say that he had learnt and forgotten: why [state], 'I will not be a binder up' at all?<span class="x" onmousemove="('comment',' This proves that he was animated by a desire for truth, and thus contradicts Raba. ');">⁷</span> — There is no difficulty: here it is in connection with learning;<span class="x" onmousemove="('comment',' In this respect they were truthful. ');">⁸</span>

להיכן מצילין אותן לחצר המעורבת בן בתירה אומר אף לשאינה מעורבת ולשם מוציא כל כלי תשמישו ולובש כל מה שיכול ללבוש ועוטף כל מה שיכול לעטוף ר' יוסי אומר י"ח כלים וחוזר ולובש ומוציא ואומר לאחרים בואו והצילו עמי:

there in connection with worldly affairs. <b><i>MISHNAH</i></b>. ONE MAY SAVE A BASKET FULL OF LOAVES, EVEN IF IT CONTAINS [SUFFICIENT FOR] A HUNDRED MEALS, AND A ROUND CAKE OF PRESSED FIGS,<span class="x" onmousemove="('comment',' Although it is very large. ');">⁹</span> AND A BARREL OF WINE, AND HE [THE OWNER] MAY SAY TO OTHERS, 'COME AND SAVE FOR YOURSELVES'; AND IF THEY ARE WISE, THEY MAKE A RECKONING WITH HIM AFTER THE SABBATH.<span class="x" onmousemove="('comment',' They may demand payment for their labour. ');">¹⁰</span> WHITHER MAY THEY BE SAVED? INTO A COURTYARD PROVIDED WITH AN 'ERUB. BEN BATHYRA SAID: EVEN INTO A COURTYARD UNPROVIDED WITH AN 'ERUB. AND THITHER HE MAY CARRY OUT ALL. THE UTENSILS [HE REQUIRES] FOR HIS USE;<span class="x" onmousemove="('comment',' On that day e.g., plates, glasses, etc. ');">¹¹</span>

<big><strong>גמ׳</strong></big> והא תנא ליה. רישא ג' סעודות ותו לא אמר רב הונא לא קשיא כאן בבא להציל כאן בבא לקפל בא להציל מציל את כולן בא לקפל אינו מקפל אלא מזון ג' סעודות ר' אבא בר זבדא אמר רב אידי ואידי בבא לקפל ולא קשיא כאן לאותה חצר כאן לחצר אחרת בעי רב הונא בריה דרב יהושע פירש טליתו וקיפל והניח וקיפל והניח מאי כבא להציל דמי או כבא לקפל דמי

AND HE PUTS ON ALL THAT HE CAN PUT ON AND WRAPS HIMSELF IN ALL WHEREWITH HE CAN WRAP HIMSELF;<span class="x" onmousemove="('comment',' And thus saves them from the fire. ');">¹²</span> R. JOSE SAID: [ONLY] EIGHTEEN GARMENTS.<span class="x" onmousemove="('comment',' Which are normally worn; v. Gemara infra. ');">¹³</span> THEN HE MAY PUT ON [GARMENTS] AFRESH<span class="x" onmousemove="('comment',' Having taken off the first; this is the first Tanna's view, not R. Jose's. ');">¹⁴</span> AND CARRY THEM OUT, AND SAY TO OTHERS, 'COME AND RESCUE WITH ME.'<span class="x" onmousemove="('comment',' In the same manner. ');">¹⁵</span>

מדאמר רבא אטעיה רב שיזבי לרב חסדא ודרש ובלבד שלא יביא כלי שהוא מחזיק יותר מג' סעודות ש"מ כבא להציל דמי ושפיר דמי א"ל רב נחמן בר יצחק לרבא מאי טעותא אמר ליה דקתני ובלבד שלא יביא כלי אחר ויקלוט כלי אחר ויצרף כלי אחר הוא דלא אבל בההוא מנא כמה דבעי מציל:

<b><i>GEMARA</i></b>. But he [the Tanna] teaches in the first clause,<span class="x" onmousemove="('comment',' Sc. the Mishnah supra 117b. ');">¹⁶</span> three meals, but no more? — Said R. Huna, There is no difficulty: here it means that he comes to save [the whole basket simultaneously]; there he comes to collect [food]: if he comes to save, he may save all;<span class="x" onmousemove="('comment',' In the basket, no matter how much it contains. ');">¹⁷</span> if he comes to collect, he may collect only for three meals. R. Abba b. Zabda said in R. Idi's name: Both are where one comes to collect, yet there is no difficulty: here it is into the same courtyard;<span class="x" onmousemove="('comment',' Sc. that of the house which is on fire. ');">¹⁸</span> there it is into another courtyard.

ועיגול של דבילה כו': חשבון מאי עבידתיה מהפקירא קזכו אמר רב חסדא מדת חסידות שנו כאן אמר רבא חסידי אגרא דשבתא שקלי אלא אמר רבא הכא בירא שמים עסקינן ולא ניחא ליה דליתהני מאחרים ובחנם נמי לא ניחא ליה דליטרח והכי קאמר ואם היו פיקחין דידעי דכה"ג לאו שכר שבת הוא עושין עמו חשבון לאחר השבת:

R. Huna the son of R. Joshua asked: What if one spreads out his garments, collects and places [therein], collects and places [therein]?<span class="x" onmousemove="('comment',' More than three meals. ');">¹⁹</span> Is it like one who comes to save,<span class="x" onmousemove="('comment',' The whole simultaneously, since it is all to be carried out together. ');">²⁰</span> or like one who comes to collect? — [Come and hear]:<span class="x" onmousemove="('comment',' V. ');">²¹</span> Since Raba said, R. Shizbi misled R. Hisda by teaching, 'Provided that he does not procure a vessel which holds more than three meals', it follows that it is like one who comes to save,<span class="x" onmousemove="('comment',' For Raba evidently holds that one may bring a vessel and collect more than for three meals — the reference is to the Baraitha supra 117b: 'if one's barrel burst on the top of his roof' etc. ');">²²</span>

ולהיכן מצילין כו': מ"ש הכא דקתני לכם ומ"ש הכא דקתני עמי אמרי גבי מזונות קתני לכם משום דלא קא חזו אלא מזון ג' סעודות אבל גבי לבושים קתני עמי משום דקחזי ליה לכולי יומא:

and it is permitted. R. Nahman b. Isaac observed to Raba: Why is it an error? — He replied: Because it is stated, 'provided that he does not bring another vessel and catch [the dripping liquid] or another vessel and join it [to the roof]': [thus] only another vessel may not [be brought], but he may save as much as he desires in the same vessel. AND A ROUND CAKE OF PRESSED FIGS, etc. What have we to do with a reckoning? Surely they acquire it from hefker?<span class="x" onmousemove="('comment',' V. Glos. Seeing that he tells them to save it for themselves, it is theirs altogether. ');">²³</span> — Said R. Hisda: They spoke here of pious conduct.<span class="x" onmousemove="('comment',' A pious man will not take advantage of the fire to keep the food for himself. ');">²⁴</span> Will pious men take payment for the Sabbath? objected Raba.<span class="x" onmousemove="('comment',' Surely not. ');">²⁵</span>

ת"ר לובש מוציא ופושט וחוזר ולובש ומוציא ופושט ואפילו כל היום כולו דברי רבי מאיר רבי יוסי אומר שמנה עשר כלים ואלו הם שמנה עשר כלים מקטורן אונקלי ופונדא קלבוס של פשתן וחלוק ואפיליות ומעפורת ושני ספרקין ושני מנעלים ושני אנפילאות וב' פרגד וחגור שבמתניו וכובע שבראשו וסודר שבצוארו:

Rather said Raba, We refer here to a God-fearing person, who does not wish to benefit from others, yet is unwilling to trouble for nothing,<span class="x" onmousemove="('comment',' Hasiduth (piety) however is a higher stage than God-fearingness. ');">²⁶</span> and this is its meaning: AND IF THEY ARE WISE, that they know that in such a case it is not payment for the Sabbath,<span class="x" onmousemove="('comment',' Since it is actually hefker and they do not stipulate for payment beforehand. ');">²⁷</span> THEY MAKE A RECKONING WITH HIM AFTER THE SABBATH. WHITHER MAY THEY BE SAVED, etc. Why does he state here [SAVE] FOR YOURSELVES, whilst there he states, RESCUE WITH ME? — I will tell you: in connection with food he states. FOR YOURSELVES, because food for three meals only is fit for himself; but in connection with garments he states, RESCUE WITH ME, because they are fit for him all day.<span class="x" onmousemove="('comment',' He may wish to change many times during the day, so that he needs all for himself. ');">²⁸</span>

<big><strong>מתני׳</strong></big> ר' שמעון בן ננס אומר פורסין עור של גדי על גבי שידה תיבה ומגדל שאחז בהן את האור מפני שהוא מחרך ועושין מחיצה בכל הכלים בין מלאין בין ריקנים בשביל שלא תעבור הדליקה רבי יוסי אוסר בכלי חרס חדשים מלאין מים לפי שאין יכולין לקבל את האור והן מתבקעין ומכבין את הדליקה:

Our Rabbis taught: He may put on, carry out, and take off, then again put on, carry out, and take off, even all day: this is R. Meir's view. R. Jose said: [Only] eighteen garments. And these are the eighteen garments: a cloak, undertunic,<span class="x" onmousemove="('comment',' Jast.: an easy dress worn in the house and, under the cloak, in the street, but in which it was unbecoming to appear in public. ');">²⁹</span> hollow belt,<span class="x" onmousemove="('comment',' A money bag. ');">³⁰</span> linen [sleeveless] tunic, shirt, felt cap, apron, a pair<span class="x" onmousemove="('comment',' Lit., 'two'. ');">³¹</span> of trousers, a pair of shoes, a pair of socks, a pair of breeches, the girdle round his loins, the hat on his head and the scarf round his neck.<span class="x" onmousemove="('comment',' Some of these translations are only approximate: Felt-cap and hat, as well as 'trousers' and 'breeches' were obviously garments both worn at the time. ');">³²</span>

<big><strong>גמ׳</strong></big> אמר רב יהודה אמר רב טלית שאחז בה האור מצד אחד נותנין עליה מים מצד אחר ואם כבתה כבתה מיתיבי טלית שאחז בה האור מצד אחד פושטה ומתכסה בה ואם כבתה כבתה וכן ספר תורה שאחז בו האור פושטו וקורא בו ואם כבה כבה

<b><i>MISHNAH</i></b>. R. SIMEON B. NANNOS SAID: ONE MAY SPREAD A GOAT SKIN<span class="x" onmousemove="('comment',' Rashi: which is damp. ');">³³</span> OVER A BOX, CHEST, OR TRUNK<span class="x" onmousemove="('comment',' Lit., 'turret'. — Three kinds of boxes or chests are meant. ');">³⁴</span> WHICH HAS CAUGHT FIRE, BECAUSE HE SINGES;<span class="x" onmousemove="('comment',' But does not burn it and at the same time it protects the boxes. ');">³⁵</span> AND ONE MAY MAKE A BARRIER WITH ALL VESSELS, WHETHER FULL [OF WATER] OR EMPTY, THAT THE FIRE SHOULD NOT TRAVEL ONWARD. R. JOSE FORBIDS IN THE CASE OF NEW EARTHEN VESSELS FILLED WITH WATER, BECAUSE SINCE THEY CANNOT STAND THE HEAT, THEY WILL BURST AND EXTINGUISH THE FIRE.<span class="x" onmousemove="('comment',' Which is forbidden as a principal labour, v. supra 73a. ');">³⁶</span> <b><i>GEMARA</i></b>. Rab Judah said in Rab's name: If a garment catches fire on one side, water may be poured on to it on the other, and if it is [thereby] extinguished, it is extinguished. An objection is raised: If a garment catches fire on one side, one may take it off and cover himself with it, and if it is extinguished, if it extinguished; and likewise if a Scroll of the Law catches fire, one may spread it out and read it, and if it is extinguished, it is extinguished?<span class="x" onmousemove="('comment',' In each case probably the motion extinguishes it if the flame is very small. But the Tanna does not permit water. ');">³⁷</span>