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Laws of Extinguishing on Shabbat
Laws of the Calendar
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A
MISHNA:
Rabbi Shimon ben Nannas says: One may spread out a
moist
goat’s hide over a box, a chest, or a closet that caught fire, because
the fire
singes
and does not burn it. The fire does not burn the wet goat’s hide but merely singes it, and by doing so the wooden vessels are preserved.
And one may establish a barrier
against the fire
with all vessels, both full and empty, so that the fire will not pass. Rabbi Yosei prohibits
using
new earthenware vessels full of water…
Shabbat 120a:9-120b:3
Matters
of Torah
that people do not ascertain unless they misunderstand them are in your hands;
therefore,
be a chief over us.
It is stated later on in that passage:
“He will rise [
yissa
] on that day, saying, I will not be a ruler
while in my house there is no bread and no garment, you shall not appoint me as chief of the people” (Isaiah 3:7).
The term rise [
yissa
] means nothing other than an oath, as it says: “Do not raise [
tissa
] the name of the Lord
your God in vain” (Exodus 20:17)…
Shabbat 120a:1-4
MISHNA:
One may rescue the casing
of a Torah
scroll
from a fire on Shabbat together
with the Torah scroll, and the casing of phylacteries along with the phylacteries, even if they have money inside them. And to where may one rescue them? Into an alley that is closed,
which, if it is surrounded on three sides, is considered to be a private domain by Torah law.
Ben Beteira says: Even into an open
alley.
Shabbat 116b:6
We learned in the mishna:
However,
if
a
Jewish
child comes to extinguish
a fire on Shabbat,
they do not listen to him
and allow him to extinguish it, even though he is not yet obligated in mitzva observance,
because
responsibility for
his rest is
incumbent
upon
the Jew. The Gemara seeks to conclude:
Learn
from
this
that
a child who eats
meat from
unslaughtered animals
or violates other prohibitions,
the court is commanded to prevent him
from eating it…
Shabbat 121a:6-7
The Sages taught
in the
Tosefta
: If
one rescued
sufficient
fine bread
for his needs,
he may not
then
rescue coarse bread [
hadra’a
],
bread made from flour and bran. However, if one rescued
coarse bread,
he may then
rescue fine bread. And one may rescue
bread
on Yom Kippur for
the purpose of
Shabbat; however,
one may
not
rescue bread
on Shabbat for
the purpose of
Yom Kippur. And, needless to say,
one may not rescue bread
on Shabbat for
the purpose of
a Festival…
Shabbat 117b:7
GEMARA:
The mishna seems to contradict itself. The first statement completely prohibits placing water into an urn, and later it was partially permitted. The Gemara asks:
What is
the mishna
saying? Rav Adda bar Mattana said
that
it said the following: An urn that was emptied of its hot water, one may not put a small amount of water into it so that it will become
very
hot. However, one may put a large quantity of water into it in order to warm it.
A large quantity of cold water will not be heated in those circumstances.
Shabbat 41a:10
Rather, Rav Ashi said:
The Sages in the mishna disagree with regard to the opinion of Rabbi Eliezer:
Three walls and one post is an alley that is closed; three walls without a post
at all
is an open alley. And even according to Rabbi Eliezer, who said we need two posts,
one post being insufficient,
those words
were stated to permit one
to
move
food and drinks, but for
the purpose of moving
a Torah scroll, one post is sufficient.
MISHNA:
One may rescue food for three meals
from a fire on Shabbat…
Shabbat 117b:1-2
The Sages taught
in a
baraita
:
The blessings
that are written
and the amulets, even though there are the letters of the Name
of God
in them
and
matters that
appear
in the Torah
are mentioned in them, they
are not rescued from the fire; rather, they burn in their place, they and the names
of God contained therein.
From here
the Sages
said: Writers of blessings
are
like burners of Torah
scrolls, as it is prohibited to rescue these texts from the fire on Shabbat even though it is likely that they will be destroyed…
Shabbat 115b:2-6
[When] a fire breaks out in a courtyard on the Sabbath, a person may not save all [his possessions] in the courtyard [by transferring them] to another courtyard in the same lane, despite the fact [that carrying is permitted because] of an
eruv
. [This is a] decree, [instituted] lest a person extinguish the fire in order to save his property. [This is necessary because] a person panics when his property [is in danger of] being lost.
For this reason, [our Sages] decreed that a person may save only the food he needs for that Sabbath, the utensils he needs to use on that Sabbath…
Mishneh Torah, Sabbath 23:20-29
The Sages taught
in a
baraita
:
A small
person
may not go out in
a too
large shoe,
due to concern lest the shoe fall off and he will come to carry it in the public domain;
but he may go out in
a too
large cloak.
Even if it does not fit him properly, it will certainly not fall off.
Shabbat 141b:6
A dilemma was raised before
the Sages: With regard to
the blank folios
of parchment
of a Torah scroll,
does
one rescue them from the fire
on Shabbat,
or
does
one not rescue them from the fire? Come
and
hear
a resolution to this from that which we learned: With regard to
a Torah scroll that is worn, if there is
enough
in it to compile eighty-five
complete
letters as in the portion of: “And when the Ark traveled,” one rescues
it from the fire,
and if not one does not rescue
it…
Shabbat 116a:4-8
A person who kindles even the smallest fire is liable, provided he needs the ash that it creates. However, should a person kindle a fire with a destructive intent, he is not liable, for he is causing ruin.
Nevertheless, a person who sets fire to a heap of produce or a dwelling belonging to a colleague is liable, because his intent is to take revenge on his enemies. [Through this act,] he calms his feelings and vents his rage. He is comparable to a person who rends his garments over a deceased person or in rage [on the Sabbath], or a person who injures a colleague in an argument…
Mishneh Torah, Sabbath 12:1-7
Rabba said to him:
The Sages
prohibited only a
pleasant
musical sound
on Shabbat, not the rasping sound of knocking on a door.
Abaye raised an objection to
Rabba from a
baraita
:
One
may
draw up
wine from a barrel
with a siphon [
diyofei
], and one
may
drip
water from a vessel that releases water in drops [
miarak
],
for an ill
person
on Shabbat.
Eruvin 104a:15
GEMARA:
It was stated
that
amora’im
debated the status of sacred writings
written in
Aramaic
translation or in any
other
language. Rav Huna said: One may not rescue them from the fire
on Shabbat.
And Rav Ḥisda said: One may rescue them from the fire
on Shabbat. The Gemara adds:
According to the one who said
that sacred writings written in other languages
may be read, everybody agrees
that
one may rescue
them.
Where they argue
is
according to the one who said that they may not be read…
Shabbat 115a:4
MISHNA:
One who extinguishes the lamp
on Shabbat
because he is afraid due to gentiles,
from whom he is hiding in his home,
and due to thieves,
or if one is afraid
due to an evil spirit,
i.e., he is depressed and prefers sitting in the dark, or if he extinguished the flame
due to the sick person
so that he
will sleep,
he is
exempt.
However, in a case where he extinguishes the flame in order to
spare the lamp, spare the oil, or spare the wick,
he is
liable…
Shabbat 29b:12
MISHNA:
A woman may neither go out
to the public domain
with a perforated needle,
i.e., a standard needle with an eye,
nor with a ring that has a seal on it, nor with a
kulyar
, nor with a
kovelet
,
the identity of which will be discussed in the Gemara,
nor with a flask of balsam oil.
Shabbat 62a:7
GEMARA:
With regard to that which we learned in the mishna that a woman may not go out on Shabbat with a ring that has a seal, and by inference that she may go out with a ring without a seal,
Ulla said: And the reverse
of
these
halakhot
is true
with regard to a man.
A man who wears a ring with a seal in the public domain is exempt. However, if he wears a ring without a seal, he is liable to bring a sin-offering as it is not considered an ornament for a man…
Shabbat 62a:9
A woman
who applies eye shadow
is liable
due to dyeing;
one
who braids her hair and applies blush
is liable due to the prohibition against
building.
The Gemara asks about this:
And is that the
typical
manner of building?
The Gemara answers:
Yes,
braiding one’s hair is considered building,
as Rabbi Shimon ben Menasya taught
that the verse states:
“And the Lord God built the side
that He took from Adam into a woman” (Genesis 2:22), which
teaches that the Holy One, Blessed be He, braided Eve’s
hair
and brought her to Adam…
Shabbat 95a:1
The Gemara raises a difficulty:
But Rabbi Ami said:
In the case
of a fire
that broke out on Shabbat, the Sages
permitted
him
to say
in the presence of gentiles:
Whoever extinguishes
this fire
will not lose out.
From this it can be inferred that the phrase: In the case
of a fire,
comes
to exclude what?
Does it
not exclude a case like this?
It would seem that it was only in the case of a fire, when there are several extenuating factors…
Ketubot 70b:13
The Gemara answers: This is
not difficult,
as
that
baraita
is in accordance with the opinion of
Rabbi Yehuda,
who holds that even an unintentional action, i.e., a permitted action from which a prohibited action inadvertently ensues, is prohibited; and
this
statement of Shmuel is in accordance with the opinion of
Rabbi Shimon,
who maintains that a permitted action from which a prohibited action inadvertently ensues is permitted. The Gemara asks:
Is this to say that Shmuel holds in accordance with
the opinion of
Rabbi Shimon? But doesn’t Shmuel…
Zevachim 91b:16
Laws of the Calendar
דיני הלוח העברי
General Laws of Prohibited Work on Shabbat
Laws of Desecrating Shabbat for the Sake of Saving Lives
Rabbinical Shabbat Prohibitions
Laws of Shabbat Lights
Laws of Work Done on Shabbat
Main and Sub Categories of Work
Laws of Plowing on Shabbat
Laws of Planting on Shabbat
Laws of Reaping on Shabbat
Laws of Gathering on Shabbat
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