## Shabbat Daf 107a

###### Shabbat 107a:1
[Shabbat 107a:1](https://torahapp.org/share/book/Shabbat/r/107a:1)

**גְּמָ׳** אָמַר רַבִּי אַבָּא אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: נִכְנְסָה לוֹ צִפּוֹר תַּחַת כְּנָפָיו — יוֹשֵׁב וּמְשַׁמְּרָהּ עַד שֶׁתֶּחְשַׁךְ. מֵתִיב רַב נַחְמָן בַּר יִצְחָק: יָשַׁב הָרִאשׁוֹן עַל הַפֶּתַח וּמִלְּאָהוּ, וּבָא הַשֵּׁנִי וְיָשַׁב בְּצִדּוֹ, אַף עַל פִּי שֶׁעָמַד הָרִאשׁוֹן וְהָלַךְ לוֹ — הָרִאשׁוֹן חַיָּיב וְהַשֵּׁנִי פָּטוּר. מַאי לָאו, פָּטוּר אֲבָל אָסוּר? לָא, פָּטוּר וּמוּתָּר. הָכִי נָמֵי מִסְתַּבְּרָא, מִדְּקָתָנֵי סֵיפָא: לְמָה זֶה דּוֹמֶה — לְנוֹעֵל אֶת בֵּיתוֹ לְשׁוֹמְרוֹ וְנִמְצָא צְבִי שָׁמוּר בְּתוֹכוֹ, מִכְּלָל דְּפָטוּר וּמוּתָּר! שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Abba said** that **Rav Ḥiyya bar Ashi said** that **Rav said:** If **a bird flew under the flaps of one’s clothing** on Shabbat and cannot get out**, he may sit and secure it until dark** and then take it**. Rav Naḥman bar Yitzḥak raised an objection** based on that which we learned in the mishna**:** 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. What, does this not** mean here**,** as it does throughout tractate *Shabbat*, that he is **exempt** after the fact**,** but **it is prohibited** to do so *ab initio*? How then could Rav say one may sit and secure the bird *ab initio*? The Gemara rejects this**: No,** the statement in the mishna means that he is **exempt and** it is **permitted** *ab initio*. The Gemara adds**: So too, it is reasonable** to explain the mishna that way **from** the fact that it **was taught in the latter clause** of the mishna**: 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. By inference,** he is **exempt and** it is **permitted,** just like one who locks the door to his house**.** The Gemara concludes**:** Indeed**, learn from it** that it is so**.**


###### Shabbat 107a:2
[Shabbat 107a:2](https://torahapp.org/share/book/Shabbat/r/107a:2)

אִיכָּא דְּאָמְרִי, אָמַר רַב נַחְמָן בַּר יִצְחָק: אַף אֲנַן נָמֵי תְּנֵינָא: אַף עַל פִּי שֶׁעָמַד הָרִאשׁוֹן וְהָלַךְ לוֹ — הָרִאשׁוֹן חַיָּיב וְהַשֵּׁנִי פָּטוּר, מַאי לָאו פָּטוּר וּמוּתָּר? לָא, פָּטוּר אֲבָל אָסוּר. הָא מִדְּקָתָנֵי סֵיפָא: הָא לְמָה זֶה דּוֹמֶה — לְנוֹעֵל אֶת בֵּיתוֹ לְשׁוֹמְרוֹ, וְנִמְצָא צְבִי שָׁמוּר בְּתוֹכוֹ, מִכְּלָל דְּפָטוּר וּמוּתָּר. שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
**Some say** a slightly different version. **Rav Naḥman bar Yitzḥak said: We too learned** support for Rav’s statement in the mishna: **Even if the first person stood and went, the first** person **is liable and the second is exempt. What, does this not** mean that he is **exempt, and it is permitted?** The Gemara rejects this: **No,** he is **exempt and** it is **prohibited.** Rav Naḥman said: That is impossible, **from** the fact **that it is taught in the latter clause** of the mishna: **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. By inference,** he is **exempt and** it is **permitted,** just like one who locks the door to his house. The Gemara concludes: Indeed, **learn from it** that it is so.


###### Shabbat 107a:3
[Shabbat 107a:3](https://torahapp.org/share/book/Shabbat/r/107a:3)

אָמַר שְׁמוּאֵל: כֹּל פְּטוּרֵי דְשַׁבָּת פָּטוּר אֲבָל אָסוּר, לְבַר מֵהָנֵי תְּלָת דְּפָטוּר וּמוּתָּר: חֲדָא הָא, וּמִמַּאי דְּפָטוּר וּמוּתָּר? — דְּקָתָנֵי סֵיפָא לְמָה זֶה דּוֹמֶה — לְנוֹעֵל אֶת בֵּיתוֹ לְשׁוֹמְרוֹ, וְנִמְצָא צְבִי שָׁמוּר בְּתוֹכוֹ. וְאִידַּךְ: הַמֵּפִיס מוּרְסָא בְּשַׁבָּת, אִם לַעֲשׂוֹת לָהּ פֶּה — חַיָּיב, אִם לְהוֹצִיא מִמֶּנָּה לֵחָה — פָּטוּר. וּמִמַּאי דְּפָטוּר וּמוּתָּר? דִּתְנַן: מַחַט שֶׁל יָד — לִיטּוֹל בָּהּ אֶת הַקּוֹץ. וְאִידַּךְ: הַצָּד נָחָשׁ בְּשַׁבָּת, אִם מִתְעַסֵּק בּוֹ שֶׁלֹּא יִשְּׁכֶנּוּ — פָּטוּר, אִם לִרְפוּאָה — חַיָּיב, וּמִמַּאי דְּפָטוּר וּמוּתָּר? — דִּתְנַן: כּוֹפִין קְעָרָה עַל הַנֵּר בִּשְׁבִיל שֶׁלֹּא תֶּאֱחוֹז בַּקּוֹרָה, וְעַל צוֹאָה שֶׁל קָטָן, וְעַל עַקְרָב שֶׁלֹּא תִּישֹּׁךְ.

**William Davidson Edition - English:**
With regard to this issue **Shmuel said:** With regard to **all exempt** rulings in the *halakhot* **of Shabbat,** although one who performs the action is **exempt** by Torah law, his action is **prohibited** by rabbinic law, **with the exception of these three** for which he is **exempt and** it is **permitted** to perform the action.
**One is this** case of the deer. **And from what** source do we conclude that one is **exempt and** it is **permitted? From** the fact that it **was taught in the latter clause** of the mishna: **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.** 
**And another** example where he is exempt and it is permitted is: **One who drains an abscess** containing pus **on Shabbat, if** he did so **to create a** permanent **opening in it, he is liable.** However, **if** he did so **to drain fluid from it, he is exempt. And from what** source do we conclude that one is **exempt and** it is **permitted? As we learned** in a mishna: **A hand needle** used for sewing clothes may be moved on Shabbat **to remove a thorn.** Apparently, removing a thorn on Shabbat is permitted *ab initio* to the extent that one is even permitted to move a needle for that purpose. 
**And another** case is: **One who traps a snake on Shabbat, if** he **deals with it so that it will not bite him** and in doing so traps it, **he is exempt.** However, **if** he traps it **for medicinal** purposes, **he is liable. And from what** source do we conclude that one is **exempt and** it is **permitted? As we learned** in a mishna: **One may overturn a bowl on top of a lamp** *ab initio* on Shabbat **so that** the fire **will not take hold** in **the ceiling beam; and** similarly, one may overturn a bowl **on top of a child’s feces** so that he will not touch it and dirty himself, **and on top of a scorpion so it will not bite,** and the ruling is the same with regard to a snake.


###### Shabbat 107a:4
[Shabbat 107a:4](https://torahapp.org/share/book/Shabbat/r/107a:4)

**הדרן עלך האורג**


###### Shabbat 107a:5
[Shabbat 107a:5](https://torahapp.org/share/book/Shabbat/r/107a:5)

מַתְנִי׳ **שְׁמֹנָה שְׁרָצִים** הָאֲמוּרִים בַּתּוֹרָה, הַצָּדָן וְהַחוֹבֵל בָּהֶן חַיָּיב, וּשְׁאָר שְׁקָצִים וּרְמָשִׂים, הַחוֹבֵל בָּהֶן פָּטוּר, הַצָּדָן לְצוֹרֶךְ — חַיָּיב, שֶׁלֹּא לְצוֹרֶךְ — פָּטוּר. חַיָּה וָעוֹף שֶׁבִּרְשׁוּתוֹ, הַצָּדָן — פָּטוּר, וְהַחוֹבֵל בָּהֶן — חַיָּיב.

**William Davidson Edition - English:**
**MISHNA:** With regard to any of **the eight creeping animals mentioned in the Torah, one who traps them or wounds them** on Shabbat **is liable.** The Torah states: “The following shall be impure for you among the creeping animals that swarm upon the earth: The weasel, and the mouse, and the dab lizard of every variety; and the gecko, and the land-crocodile, and the lizard, and the skink, and the chameleon” (Leviticus 11:29–30). With regard to **other abominations and crawling things, one who wounds them is exempt. One who traps them for** a specific **need is liable;** one who traps them **for no** specific **need is exempt.** With regard to **animals or birds that are in his possession,** i.e., an animal that is domesticated and under someone’s control, **one who traps them is exempt; and,** however, **one who wounds them is liable.**


###### Shabbat 107a:6
[Shabbat 107a:6](https://torahapp.org/share/book/Shabbat/r/107a:6)

**גְּמָ׳** מִדְּקָתָנֵי ״הַחוֹבֵל בָּהֶן חַיָּיב״ מִכְּלָל דְּאִית לְהוּ עוֹר. מַאן תַּנָּא? אָמַר שְׁמוּאֵל: רַבִּי יוֹחָנָן בֶּן נוּרִי הִיא, דִּתְנַן, רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: שְׁמֹנָה שְׁרָצִים יֵשׁ לָהֶן עוֹרוֹת. רַבָּה בַּר רַב הוּנָא אָמַר רַב: אֲפִילּוּ תֵּימָא רַבָּנַן, עַד כָּאן לָא פְּלִיגִי רַבָּנַן עֲלֵיהּ דְּרַבִּי יוֹחָנָן בֶּן נוּרִי אֶלָּא לְעִנְיַן טוּמְאָה, דִּכְתִיב: ״אֵלֶּה הַטְּמֵאִים לָכֶם״, לְרַבּוֹת שֶׁעוֹרוֹתֵיהֶן כִּבְשָׂרָן, אֲבָל לְעִנְיַן שַׁבָּת — אֲפִילּוּ רַבָּנַן מוֹדוּ.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **From** the fact **that it is taught** in the mishna: **One who wounds them is liable, by inference they have skins.** One is liable for inflicting a wound only when there is skin covering the flesh and the blood pools beneath it. **Who is** the ***tanna*** who teaches this? **Shmuel said: It is Rabbi Yoḥanan ben Nuri, as we learned** in a mishna that **Rabbi Yoḥanan ben Nuri says: The eight creeping animals** that are listed in the Torah **have skins.** Their flesh transmits impurity, but their skin does not transmit impurity. The Rabbis say that both the skin and the flesh of some creeping animals transmit impurity. **Rabba bar Rav Huna said** that **Rav** said: **Even if you say** that the mishna is in accordance with the opinion of the **Rabbis, the Rabbis disagree with Rabbi Yoḥanan ben Nuri only with regard to the matter** of **impurity, as it is written** after the Torah lists the creeping animals: **“Those are for you the impure** among the creeping animals, whoever touches them when they are dead shall become impure until evening” (Leviticus 11:31). The Rabbis derive from the extraneous term: “Those are for you the impure,” **to include the** fact that the **skins of** the creatures in the second verse transmit impurity just **as their flesh** does. **However, with regard to** the *halakhot* of **Shabbat, even the Rabbis concede** that their skin is distinct from their flesh.


###### Shabbat 107a:7
[Shabbat 107a:7](https://torahapp.org/share/book/Shabbat/r/107a:7)

וּלְעִנְיַן שַׁבָּת לָא פְּלִיגִי?! וְהָתַנְיָא: הַצָּד אֶחָד מִשְּׁמֹנָה שְׁרָצִים הָאֲמוּרִים בַּתּוֹרָה, הַחוֹבֵל בָּהֶן — חַיָּיב, דִּבְרֵי רַבִּי יוֹחָנָן בֶּן נוּרִי, וַחֲכָמִים אוֹמְרִים: אֵין עוֹר אֶלָּא

**William Davidson Edition - English:**
The Gemara asks: **And, with regard to Shabbat, they do not disagree? Wasn’t** the following **taught** in a *baraita*? **One who traps one of the eight creeping animals mentioned in the Torah** or **one who wounds them is liable;** this is **the statement of Rabbi Yoḥanan ben Nuri. And the Rabbis say:** The term **skin is** utilized **only**