## Shabbat Daf 106b

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

וּצְבִי לַגִּינָּה וְלֶחָצֵר וְלַבֵּיבָרִין — [חַיָּיב]. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: לֹא כָּל הַבֵּיבָרִין שָׁוִין. זֶה הַכְּלָל: מְחוּסָּר צִידָה — פָּטוּר, שֶׁאֵינוֹ מְחוּסָּר צִידָה — חַיָּיב.

**William Davidson Edition - English:**
**and** for trapping **a deer into a garden, or into a courtyard, or into an enclosure [*bivar*], he is liable. Rabban Shimon ben Gamliel says: Not all enclosures are identical. This is the principle:** If the **trapping** of the animal **is inadequate** and it is still necessary to pursue and apprehend it, one is **not liable.** However, if one trapped a deer into an enclosure **in which the trapping is not inadequate,** he is **liable.**


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

**גְּמָ׳** תְּנַן הָתָם: אֵין צָדִין דָּגִים מִן הַבֵּיבָרִין בְּיוֹם טוֹב, וְאֵין נוֹתְנִין לִפְנֵיהֶם מְזוֹנוֹת. אֲבָל צָדִין חַיָּה וָעוֹף, וְנוֹתְנִין לִפְנֵיהֶם מְזוֹנוֹת. וּרְמִינְהוּ: בֵּיבָרִין שֶׁל חַיּוֹת וְשֶׁל עוֹפוֹת וְשֶׁל דָּגִים — אֵין צָדִין מֵהֶם בְּיוֹם טוֹב, וְאֵין נוֹתְנִין לִפְנֵיהֶם מְזוֹנוֹת. קַשְׁיָא חַיָּה אַחַיָּה, קַשְׁיָא עוֹפוֹת אַעוֹפוֹת.

**William Davidson Edition - English:**
**GEMARA:** **We learned** in the mishna **there** in tractate *Beitza*: **One may not trap fish from the enclosures on a Festival, nor may one place food before them,** because it is prohibited to feed an animal that may not be eaten on the Festival. **However, one may trap an animal or a bird** from its enclosures and slaughter them, **and one may** also **place food before them.** The Gemara **raises a contradiction** from that which was taught in the *Tosefta*: **From enclosures of animals, of birds, and of fish, one may not trap on a Festival, nor may one place food before them.** This is **difficult** due to a contradiction between the ruling with regard to **an animal** in the mishna and the ruling with regard to **an animal** in the *Tosefta*. This is similarly **difficult** due to the contradiction between the ruling with regard to **birds** in the mishna and the ruling with regard to **birds** in the *Tosefta*.


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

בִּשְׁלָמָא חַיָּה אַחַיָּה לָא קַשְׁיָא: הָא רַבִּי יְהוּדָה, הָא רַבָּנַן.

**William Davidson Edition - English:**
The Gemara says: **Granted,** with regard to the contradiction between the ruling concerning **an animal** in the mishna and the ruling concerning **an animal** in the *Tosefta*, it is **not difficult,** because **this,** the *Tosefta* that prohibits trapping and feeding the animals in the enclosures, is in accordance with the opinion of **Rabbi Yehuda** cited in the mishna that an animal trapped into an enclosure whose trapping is inadequate, i.e., it is still necessary to pursue and apprehend the animal, is not considered trapped. **That,** i.e., the mishna in *Beitza*, which permits trapping and feeding the animals in the enclosures, is in accordance with the opinion of **the Rabbis,** who said that animals in an enclosure are considered trapped.


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

אֶלָּא עוֹפוֹת אַעוֹפוֹת קַשְׁיָא! וְכִי תֵּימָא, עוֹפוֹת אַעוֹפוֹת נָמֵי לָא קַשְׁיָא: הָא בֵּיבָר מְקוֹרֶה, הָא בֵּיבָר שֶׁאֵינוֹ מְקוֹרֶה — וְהָא בַּיִת דִּמְקוֹרֶה הוּא, וּבֵין לְרַבִּי יְהוּדָה וּבֵין לְרַבָּנַן צִפּוֹר לַמִּגְדָּל — אִין, לַבַּיִת — לָא!

**William Davidson Edition - English:**
**However,** concerning the contradiction between the ruling with regard to **birds** in the mishna and the ruling with regard to **birds** in the *Tosefta*, it is **difficult. And if you say** that the contradiction between the ruling with regard to **birds** in the mishna and the ruling with regard to **birds** in the *Tosefta* is **also not difficult** because **this,** the mishna, which permits trapping, is referring to **a roofed enclosure,** in which a bird is considered trapped, and therefore there is no prohibition against apprehending it on Shabbat; and **that** the *Tosefta*, which prohibits trapping, is referring to **an unroofed enclosure** in which a bird is not considered trapped and apprehending it is prohibited, that does not resolve the contradiction. **As** with regard to **a house, which is roofed,** there is no dispute, **and according to both Rabbi Yehuda and the Rabbis,** trapping **a bird into a closet, yes,** it is considered trapped, while trapping it **into a house, no,** it is not considered trapped.


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

אָמַר רַבָּה בַּר רַב הוּנָא: הָכָא בְּצִפּוֹר דְּרוֹר עָסְקִינַן, לְפִי שֶׁאֵינָהּ מְקַבֶּלֶת מָרוּת. דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: לָמָּה נִקְרָא שְׁמָהּ ״צִפּוֹר דְּרוֹר״ — מִפְּנֵי שֶׁדָּרָה בַּבַּיִת כְּבַשָּׂדֶה. הַשְׁתָּא דְּאָתֵית לְהָכִי — חַיָּה אַחַיָּה נָמֵי לָא קַשְׁיָא, הָא בְּבֵיבָר גָּדוֹל, הָא בְּבֵיבָר קָטָן.

**William Davidson Edition - English:**
**Rabba bar Rav Huna said: Here,** in the mishna, according to which a bird in a house is not considered trapped, **we are dealing with a free bird,** a sparrow, **because it does not accept authority.** That bird is not intimidated and evades capture even in a house, **as the school of Rabbi Yishmael taught: Why is it called a free bird [*tzippor dror*]? Because it dwells [*dara*] in a house as it does in a field.** Therefore, the distinction between a roofed and unroofed enclosure resolves the apparent contradiction between the mishna and the *Tosefta*. The Gemara says: **Now that you have arrived at this** understanding, that the difference between the rulings in the two sources is predicated on different circumstances and not on a tannaitic dispute, the apparent contradiction between the ruling with regard to **an animal** in the mishna and the ruling with regard to **an animal** in the *Tosefta* is **also not difficult. This,** the ruling in the *Tosefta* which prohibits apprehending the animal, is referring to **a large enclosure** from which the animal cannot escape, but it can still avoid being apprehended. Therefore, the trapping is considered inadequate, and apprehending the animal constitutes trapping. **That,** the ruling in the mishna that permits apprehending the animal, is referring to **a small enclosure** in which the animal cannot evade its pursuers and requires no further trapping.


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

הֵיכִי דָּמֵי בֵּיבָר גָּדוֹל, הֵיכִי דָּמֵי בֵּיבָר קָטָן? אָמַר רַב אָשֵׁי: כׇּל הֵיכָא דְּרָהֵיט בָּתְרֵיהּ וּמָטֵי לֵהּ בְּחַד שִׁיחְיָיא — בֵּיבָר קָטָן, וְאִידַּךְ — בֵּיבָר גָּדוֹל. אִי נָמֵי: כׇּל הֵיכָא דְּנָפֵיל טוּלָּא דִכְתָלִים אַהֲדָדֵי — בֵּיבָר קָטָן, וְאִידַּךְ — בֵּיבָר גָּדוֹל. וְאִי נָמֵי: כׇּל הֵיכָא דְּלֵיכָּא עוּקְצֵי עוּקְצֵי — בֵּיבָר קָטָן, וְאִידַּךְ — בֵּיבָר גָּדוֹל.

**William Davidson Edition - English:**
The Gemara asks: **What are the circumstances** of **a large enclosure** and **what are the circumstances** of **a small enclosure? Rav Ashi said: Any** enclosure **where one can run after** an animal **and reach it in one lunge is a small enclosure. And** any **other** is **a large enclosure. Or perhaps: Any** enclosure **where the shadows from the** different **walls fall upon each other** is **a small enclosure,** as all enclosures had a uniform height. **And** any **other** is **a large enclosure. Or perhaps: Any** enclosure **that does not have** a series of **corners** in which the animal could evade capture is **a small enclosure, and** any **other** is **a large enclosure.**


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

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר וְכוּ׳. אָמַר רַב יוֹסֵף אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. אֲמַר לֵיהּ אַבָּיֵי: הֲלָכָה, מִכְּלָל דִּפְלִיגִי? אֲמַר לֵיהּ מַאי נָפְקָא לָךְ מִינַּהּ? אֲמַר לֵיהּ גְּמָרָא גְּמוֹר זְמוֹרְתָּא תְּהֵא?

**William Davidson Edition - English:**
We learned in the mishna that **Rabban Shimon ben Gamliel says: Not all enclosures are identical.** It depends whether the trapping of the animal is inadequate, in which case one is liable for trapping, or whether the trapping is not inadequate, in which case one is exempt. **Rav Yosef said** that **Rav Yehuda said** that **Shmuel said:** The ***halakha*** is in accordance with the opinion of **Rabban Shimon ben Gamliel** in this matter. **Abaye said to him:** If you rule the ***halakha*** in accordance with his opinion, does that mean **by inference** that the Rabbis **disagree,** or perhaps there is no dispute and everyone accepts the opinion of Rabban Shimon ben Gamliel? Rav Yosef **said to him: What difference is there to you** whether or not the Rabbis disagree? In either case the *halakha* is in accordance with the opinion of Rabban Shimon ben Gamliel. He answered him using a folk expression: Is it simply **learn the lesson,** let **it be** like **a song?** In other words, is it sufficient to simply parrot the halakhic ruling? Rather, it is necessary to examine the issue to understand it even if it does not yield a practical halakhic difference.


###### Shabbat 106b:8
[Shabbat 106b:8](https://torahapp.org/share/book/Shabbat/r/106b:8)

תָּנוּ רַבָּנַן: הַצָּד צְבִי סוֹמֵא וְיָשֵׁן — חַיָּיב. חִיגֵּר, וְזָקֵן וְחוֹלֶה — פָּטוּר. אֲמַר לֵיהּ אַבָּיֵי לְרַב יוֹסֵף: מַאי שְׁנָא הָנֵי, וּמַאי שְׁנָא הָנֵי? הָנֵי עֲבִידִי לְרַבּוֹיֵי, הָנֵי לָא עֲבִידִי לְרַבּוֹיֵי. וְהָתַנְיָא: חוֹלֶה חַיָּיב! אָמַר רַב שֵׁשֶׁת, לָא קַשְׁיָא: הָא בְּחוֹלֶה מֵחֲמַת אִישָּׁתָא, הָא בְּחוֹלֶה מֵחֲמַת אוּבְצָנָא.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **One who traps a deer** on Shabbat that is **blind** or **sleeping is liable.** One who traps **a lame, old,** or **sick** deer **is exempt. Abaye said to Rav Yosef: What is different** about **these** cases **and what is different** about **those** cases? Rav Yosef answered: **These,** the blind or sleeping deer, **are likely to run away** when they feel that they are being touched; therefore, they require trapping. However, **these,** the crippled, old, and sick deer, **are not likely to run away** and are therefore considered to be already trapped. The Gemara asks: **Wasn’t it taught** in a *baraita* that one who traps a **sick** deer **is liable**? **Rav Sheshet said:** This is **not difficult. This** *baraita*, in which a sick deer is not considered trapped and one who traps it is liable is referring to a deer that is **sick due to a fever,** which can still flee; **that** *baraita*, in which the deer is considered trapped and one who traps it is exempt is referring to a deer that is **sick with fatigue** and is incapable of fleeing.


###### Shabbat 106b:9
[Shabbat 106b:9](https://torahapp.org/share/book/Shabbat/r/106b:9)

תָּנוּ רַבָּנַן: הַצָּד חֲגָבִין, גַּזִּין, צְרָעִין וְיַתּוּשִׁין בְּשַׁבָּת — חַיָּיב, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: כׇּל שֶׁבְּמִינוֹ נִיצּוֹד — חַיָּיב, וְכֹל שֶׁאֵין בְּמִינוֹ נִיצּוֹד — פָּטוּר. תַּנְיָא אִידַּךְ: הַצָּד חֲגָבִים בִּשְׁעַת הַטַּל — פָּטוּר, בִּשְׁעַת הַשָּׁרָב — חַיָּיב. אֶלְעָזָר בֶּן מַהֲבַאי אוֹמֵר: אִם הָיוּ מְקַלְּחוֹת וּבָאוֹת — פָּטוּר. אִיבַּעְיָא לְהוּ: אֶלְעָזָר בֶּן מַהֲבַאי אַרֵישָׁא קָאֵי, אוֹ אַסֵּיפָא קָאֵי? תָּא שְׁמַע: הַצָּד חֲגָבִין בִּשְׁעַת הַטַּל — פָּטוּר, בִּשְׁעַת הַשָּׁרָב — חַיָּיב, אֶלְעָזָר בֶּן מַהֲבַאי אוֹמֵר: אֲפִילּוּ בִּשְׁעַת הַשָּׁרָב, אִם הָיוּ מְקַלְּחוֹת וּבָאוֹת — פָּטוּר.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **One who traps locusts, cicadas, hornets, or mosquitoes on Shabbat is liable.** This is **the statement of Rabbi Meir. And the Rabbis say:** Not every insect is the same in this matter. If one traps **any** insect **whose species is** typically **trapped** for personal use, he is **liable, and** if one traps **any** insect **whose species is** typically **not trapped** for personal use, he is **exempt. It was taught** in **another** *baraita*: **One who traps locusts when there is dew is exempt.** Since it is cold at that time, the locusts are paralyzed. If one traps them **when it is hot, he is liable. Elazar ben Mehavai says: If** the locusts **were swarming, one is exempt** for trapping them, because no effort is necessary to apprehend them. **A dilemma was raised before them:** Does the statement of **Elazar ben Mehavai apply to the first clause** of the *baraita*, ruling stringently that one is liable for trapping locusts even when there is dew unless they are swarming; or does it **apply to the latter** clause of the *baraita*, ruling leniently that one is exempt when trapping locusts, even in the heat when they are swarming? **Come and hear** a resolution to this dilemma based on a source that addresses the point explicitly: **One who traps locusts when there is dew is exempt;** one who traps locusts **when it is hot is liable. Elazar ben Mehavai says: Even when it is hot, if they were swarming, one is exempt.**


###### Shabbat 106b:10
[Shabbat 106b:10](https://torahapp.org/share/book/Shabbat/r/106b:10)

**מַתְנִי׳** צְבִי שֶׁנִּכְנַס לַבַּיִת וְנָעַל אֶחָד בְּפָנָיו — חַיָּיב. נָעֲלוּ שְׁנַיִם — פְּטוּרִין. לֹא יָכוֹל אֶחָד לִנְעוֹל וְנָעֲלוּ שְׁנַיִם — חַיָּיבִין. וְרַבִּי שִׁמְעוֹן פּוֹטֵר.

**William Davidson Edition - English:**
**MISHNA:** If **a deer entered a house** on its own **and one locked** the door **before it, he is liable** for trapping. If **two** people **locked** the door, **they are exempt,** because neither performed a complete labor. If **one** person **is incapable of locking** the door **and two** people **locked it, they are liable** because that is the typical manner of performing that labor. **And Rabbi Shimon deems them exempt** as he holds that two people who perform a single labor are never liable by Torah law.


###### Shabbat 106b:11
[Shabbat 106b:11](https://torahapp.org/share/book/Shabbat/r/106b:11)

**גְּמָ׳** אָמַר רַבִּי יִרְמְיָה בַּר אַבָּא אָמַר שְׁמוּאֵל: הַצָּד אֲרִי בְּשַׁבָּת — אֵינוֹ חַיָּיב עַד שֶׁיַּכְנִיסֶנּוּ לַגּוּרְזָקִי שֶׁלּוֹ.

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Yirmeya bar Abba said** that **Shmuel said: One who traps a lion on Shabbat is not liable** for trapping **unless he traps it in its cage,** and until that point it is not considered trapped.


###### Shabbat 106b:12
[Shabbat 106b:12](https://torahapp.org/share/book/Shabbat/r/106b:12)

**מַתְנִי׳** יָשַׁב הָאֶחָד עַל הַפֶּתַח וְלֹא מִילְּאָהוּ, יָשַׁב הַשֵּׁנִי וּמִילְּאָהוּ — הַשֵּׁנִי חַיָּיב. יָשַׁב הָרִאשׁוֹן עַל הַפֶּתַח וּמִילְּאָהוּ, וּבָא הַשֵּׁנִי וְיָשַׁב בְּצִידּוֹ, אַף עַל פִּי שֶׁעָמַד הָרִאשׁוֹן וְהָלַךְ לוֹ — הָרִאשׁוֹן חַיָּיב וְהַשֵּׁנִי פָּטוּר. הָא לְמָה זֶה דּוֹמֶה — לְנוֹעֵל אֶת בֵּיתוֹ לְשׁוֹמְרוֹ וְנִמְצָא צְבִי שָׁמוּר בְּתוֹכוֹ.

**William Davidson Edition - English:**
**MISHNA:** If **one person sat in the entrance** of a courtyard in which there is a deer, **but did not fill** the entire doorway, and **a second** person **sat and filled it, the second** person **is liable** because he completed the labor of trapping. However, if **the first person sat in the doorway and filled it, and a second person came and sat next to him, the first person is liable and the second is exempt even if the first person stood and went** away, leaving the second one to secure the deer. The mishna explains: **To what is this** second person’s action **similar? To one who locks his house to secure it, and it turns out a deer** that was trapped before Shabbat **is** also **secured inside it.** In that case, he is exempt even though he enhances security on the deer, because he did not trap the animal.