## Shabbat Daf 106a

###### Shabbat 106a:1
[Shabbat 106a:1](https://torahapp.org/share/book/Shabbat/r/106a:1)

יִדְאֲגוּ כׇּל הָאַחִין כּוּלָּן. אֶחָד מִבְּנֵי חֲבוּרָה שֶׁמֵּת — תִּדְאַג כָּל הַחֲבוּרָה כּוּלָּהּ. אָמְרִי לַהּ דְּמֵת גָּדוֹל, וְאָמְרִי לַהּ דְּמֵת קָטָן.

**William Davidson Edition - English:**
**all of the brothers should be concerned,** lest their death be approaching. Similarly, if **one member of a group dies, the entire group should be concerned. Some say** the concern is greatest if the **eldest dies.** If he, despite his virtues, could not avoid punishment, others will certainly not be saved. **And some say** the concern is greatest if the **youngest dies,** because the least significant people are punished first, and perhaps this is the start of a punishment for the entire group.


###### Shabbat 106a:2
[Shabbat 106a:2](https://torahapp.org/share/book/Shabbat/r/106a:2)

וְכׇל הַמְקַלְקְלִין פְּטוּרִין. תָּנֵי רַבִּי אֲבָהוּ קַמֵּיהּ דְּרַבִּי יוֹחָנָן: כׇּל הַמְקַלְקְלִין פְּטוּרִין חוּץ מֵחוֹבֵל וּמַבְעִיר. אֲמַר לֵיהּ: פּוֹק תָּנֵי לְבַרָּא, חוֹבֵל וּמַבְעִיר אֵינָהּ מִשְׁנָה. וְאִם תִּמְצָא לוֹמַר מִשְׁנָה — חוֹבֵל בְּצָרִיךְ לְכַלְבּוֹ, מַבְעִיר בְּצָרִיךְ לְאֶפְרוֹ.

**William Davidson Edition - English:**
We learned in the mishna: **And anyone who performs** labors **destructively** on Shabbat **is exempt. Rabbi Abbahu taught** this *baraita* **before Rabbi Yoḥanan: Anyone who performs** labors **destructively** on Shabbat **is exempt, except for one who inflicts a wound or kindles** a fire. Rabbi Yoḥanan **said to him: Go teach** that **outside.** This *baraita* is not fit for discussion in the study hall. The opinion that deems one liable for **inflicting** a wound **or kindling** a fire on Shabbat **is not an** accepted **teaching** and should be ignored. **And if you want to say** that it is **a** legitimate **teaching, one who inflicts a wound** would only be liable **in** a case where **he needed** the blood to give **to his dog,** and **one who kindles** a fire would only be liable **in** a case where **he needs its ashes.**


###### Shabbat 106a:3
[Shabbat 106a:3](https://torahapp.org/share/book/Shabbat/r/106a:3)

וְהָאֲנַן תְּנַן: כׇּל הַמְקַלְקְלִין פְּטוּרִין! מַתְנִיתִין רַבִּי יְהוּדָה, בָּרָיְיתָא רַבִּי שִׁמְעוֹן. מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן: מִדְּאִיצְטְרִיךְ קְרָא לְמִישְׁרֵא מִילָה, הָא חוֹבֵל בְּעָלְמָא חַיָּיב.

**William Davidson Edition - English:**
The Gemara asks: How could Rabbi Abbahu teach this *baraita*? **Didn’t we learn** explicitly in the mishna: **Anyone who performs** labors **destructively** on Shabbat **is exempt,** including one who inflicts a wound or who kindles a fire? The Gemara answers: In his opinion, **the mishna** is in accordance with the opinion of **Rabbi Yehuda,** who deems one liable for performing labor which is not needed for its own sake, whereas the ***baraita*** is in accordance with the opinion of **Rabbi Shimon,** who exempts in that case. The Gemara explains: **What is the reason that Rabbi Shimon** deems one who inflicts a wound or kindles a fire on Shabbat liable even though these are destructive acts? **From** the fact **that a verse** was **necessary to permit circumcision** on Shabbat, by inference, **in general, one who inflicts a wound is liable.** If inflicting a wound was not prohibited on Shabbat, there would be no need to permit circumcision.


###### Shabbat 106a:4
[Shabbat 106a:4](https://torahapp.org/share/book/Shabbat/r/106a:4)

וּמִדַּאֲסַר רַחֲמָנָא הַבְעָרָה גַּבֵּי בַּת כֹּהֵן, שְׁמַע מִינַּהּ מַבְעִיר בְּעָלְמָא חַיָּיב.

**William Davidson Edition - English:**
Similarly, **from** the fact **that the Torah prohibited kindling a fire** on Shabbat even **with regard to** the execution by burning of **a priest’s daughter** who committed adultery, **conclude from it that in general, one who ignites a fire** on Shabbat **is liable.**


###### Shabbat 106a:5
[Shabbat 106a:5](https://torahapp.org/share/book/Shabbat/r/106a:5)

וְרַבִּי יְהוּדָה? הָתָם — מְתַקֵּן הוּא, כִּדְרַב אָשֵׁי. דְּאָמַר רַב אָשֵׁי: מַה לִּי לְתַקֵּן מִילָּה, מַה לִּי לְתַקֵּן כְּלִי. מַה לִּי לְבַשֵּׁל פְּתִילָה, מַה לִּי לְבַשֵּׁל סַמָּנִין.

**William Davidson Edition - English:**
The Gemara asks: **And** how does **Rabbi Yehuda** address this proof? The Gemara answers: **There, that** is a case of a **constructive** labor in accordance **with** the explanation of **Rav Ashi.** For **Rav Ashi said: What** difference is there **to me** between **repairing** the child through **circumcision and repairing a vessel?** They are both constructive acts. And **what** difference is there **to me between cooking a** lead **wick,** as a melted lead wick was poured down the throat of the criminal sentenced to execution by burning, **and cooking herbs** used to produce dyes in the Tabernacle? The Torah addressed these cases specifically because they are constructive, and nothing can be derived from them with regard to liability for performance of destructive labors.


###### Shabbat 106a:6
[Shabbat 106a:6](https://torahapp.org/share/book/Shabbat/r/106a:6)

שִׁיעוּר הַמְלַבֵּן כּוּ׳. רַב יוֹסֵף מַחְוֵי כָּפוּל, רַב חִיָּיא בַּר אַמֵּי מַחְוֵי פָּשׁוּט.

**William Davidson Edition - English:**
We learned in the mishna: **The measure** that determines liability **for one who whitens** and for similar prohibited labors is **the full width of a double *sit*. Rav Yosef would demonstrate** the width of a double *sit* by indicating the distance between the index and middle fingers and instructing the onlookers to **double** the measure. **Rabbi Ḥiyya bar Ami would demonstrate** in a **simple** manner, as he calculated that the distance between the thumb and the forefinger is equal to a double *sit*.


###### Shabbat 106a:7
[Shabbat 106a:7](https://torahapp.org/share/book/Shabbat/r/106a:7)

**מַתְנִי׳** רַבִּי יְהוּדָה אוֹמֵר: הַצָּד צִפּוֹר לַמִּגְדָּל, וּצְבִי לַבַּיִת — חַיָּיב. וַחֲכָמִים אוֹמְרִים: צִפּוֹר לַמִּגְדָּל

**William Davidson Edition - English:**
**MISHNA:** **Rabbi Yehuda says: One who traps a bird into a closet** or cage, **and** one who traps **a deer into a house is liable. The Rabbis say:** One is liable for trapping **a bird into a closet**