## Shabbat Daf 115a

###### Shabbat 115a:1
[Shabbat 115a:1](https://torahapp.org/share/book/Shabbat/r/115a:1)

מוּתָּר בִּקְנִיבַת יָרָק. (וְאָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: יוֹם כִּיפּוּרִים שֶׁחָל לִהְיוֹת בַּחוֹל) מְפַצְּעִין בֶּאֱגוֹזִים וּמְפַרְכְּסִין בְּרִימּוֹנִים מִן הַמִּנְחָה וּלְמַעְלָה מִפְּנֵי עׇגְמַת נֶפֶשׁ. דְּבֵי רַב יְהוּדָה מְקַנְּבִי כְּרָבָא. דְּבֵי רַבָּה גָּרְדִי קָארֵי. כֵּיוָן דַּחֲזָא דַּהֲווֹ קָא מְחָרְפִי, אֲמַר לְהוּ: אֲתַאי אִיגַּרְתָּא מִמַּעְרְבָא מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן דַּאֲסִיר.

**William Davidson Edition - English:**
**trimming vegetables is permitted. And Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said:** If **Yom Kippur occurs on** a **weekday, one may crack nuts and remove pomegranate seeds from** the late **afternoon and onward,** because doing so involves no actual labor and **due to anxiety,** i.e., if a person does not know that there is food prepared for when the fast ends, he suffers more during the final hours of the day (Rabbi Zeraḥia HaLevi). The Gemara relates: The members of **Rav Yehuda’s house would trim cabbage.** The members of **Rabba’s house would scrub gourds. Once** Rabba **saw** that **they were doing** this **early,** before the late afternoon, **he said to them: A letter came from the West,** i.e., from Eretz Yisrael, **in the name** of **Rabbi Yoḥanan,** saying that doing so is **prohibited.**


###### Shabbat 115a:2
[Shabbat 115a:2](https://torahapp.org/share/book/Shabbat/r/115a:2)

**הדרן עלך ואלו קשרים**


###### Shabbat 115a:3
[Shabbat 115a:3](https://torahapp.org/share/book/Shabbat/r/115a:3)

מַתְנִי׳ **כׇּל כִּתְבֵי** הַקֹּדֶשׁ מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה, בֵּין שֶׁקּוֹרִין בָּהֶן, וּבֵין שֶׁאֵין קוֹרִין בָּהֶן. אַף עַל פִּי שֶׁכְּתוּבִים בְּכׇל לָשׁוֹן, טְעוּנִים גְּנִיזָה. וּמִפְּנֵי מָה אֵין קוֹרִין בָּהֶם — מִפְּנֵי בִּיטּוּל בֵּית הַמִּדְרָשׁ.

**William Davidson Edition - English:**
**MISHNA:** With regard to **all sacred writings, one may rescue them from the fire** on Shabbat, **whether they are read** in public, e.g., Torah or Prophets scrolls, **or whether they are not read** in public, e.g., Writings scrolls. This ruling applies **even though they were written in any** foreign **language.** According to the Rabbis, those scrolls are not read in public, but they are still sacred and require burial. **And why** does **one not read** the Writings on Shabbat? **Due to suspension** of Torah study **in the study hall.** People came to the study hall at specific times on Shabbat to hear words of *halakha,* and other texts were not allowed at those times.


###### Shabbat 115a:4
[Shabbat 115a:4](https://torahapp.org/share/book/Shabbat/r/115a:4)

**גְּמָ׳** אִיתְּמַר: הָיוּ כְּתוּבִים תַּרְגּוּם אוֹ בְּכׇל לָשׁוֹן, רַב הוּנָא אָמַר: אֵין מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה, וְרַב חִסְדָּא אָמַר: מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה. אַלִּיבָּא דְּמַאן דְּאָמַר נִיתְּנוּ לִקְרוֹת בָּהֶן — דְּכוּלֵּי עָלְמָא לָא פְּלִיגִי דְּמַצִּילִין. כִּי פְּלִיגִי אַלִּיבָּא דְּמַאן דְּאָמַר לֹא נִיתְּנוּ לִקְרוֹת בָּהֶן. רַב הוּנָא אָמַר: אֵין מַצִּילִין, דְּהָא לֹא נִיתְּנוּ לִקְרוֹת בָּהֶן. רַב חִסְדָּא: אָמַר מַצִּילִין מִשּׁוּם בִּזְיוֹן כִּתְבֵי הַקֹּדֶשׁ. תְּנַן: כׇּל כִּתְבֵי הַקֹּדֶשׁ מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה, בֵּין שֶׁקּוֹרִין בָּהֶן בֵּין שֶׁאֵין קוֹרִין בָּהֶן, אַף עַל פִּי שֶׁכְּתוּבִין בְּכׇל לָשׁוֹן. מַאי לָאו, ״שֶׁקּוֹרִין בָּהֶן״ — נְבִיאִים, ״וְשֶׁאֵין קוֹרִין בָּהֶן״ — כְּתוּבִים, ״אַף עַל פִּי שֶׁכְּתוּבִין בְּכׇל לָשׁוֹן״ — דְּלֹא נִיתְּנוּ לִקְרוֹת בָּהֶן, וְקָתָנֵי: מַצִּילִין, וּתְיוּבְתָּא דְרַב הוּנָא!

**William Davidson Edition - English:**
**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. Rav Huna said: One may not rescue** them, **as they may not be read.** Whereas **Rav Ḥisda said: One may rescue** them **due to disgrace to sacred writings** that will result. **We learned** in the mishna: With regard to **all sacred writings, one may rescue them from the fire** on Shabbat **whether they are read** in public **or whether they are not read** in public, **even if they are written in any** foreign **language. What, is it not** that the phrase: **“That they are read”** is referring to the books of the **Prophets, and** the phrase: **“That they are not read”** is referring to the **Writings? Even though these are** books **written in any** foreign **language, which may not be read, it is taught that one may save them.** This then is **a conclusive refutation of** the opinion of **Rav Huna.**


###### Shabbat 115a:5
[Shabbat 115a:5](https://torahapp.org/share/book/Shabbat/r/115a:5)

אָמַר לְךָ רַב הוּנָא: וְתִסְבְּרָא? אֵימָא סֵיפָא: טְעוּנִין גְּנִיזָה — הַשְׁתָּא אַצּוֹלֵי מַצִּילִּינַן, גְּנִיזָה מִיבְּעֵי? אֶלָּא, רַב הוּנָא מְתָרֵץ לְטַעְמֵיהּ, וְרַב חִסְדָּא מְתָרֵץ לְטַעְמֵיהּ. רַב הוּנָא מְתָרֵץ לְטַעְמֵיהּ: ״בֵּין שֶׁקּוֹרִין בָּהֶם״ — נְבִיאִים, ״וּבֵין שֶׁאֵין קוֹרִין בָּהֶם״ — כְּתוּבִים. בַּמֶּה דְּבָרִים אֲמוּרִים — שֶׁכְּתוּבִין בִּלְשׁוֹן הַקֹּדֶשׁ, אֲבָל בְּכׇל לָשׁוֹן — אֵין מַצִּילִין, וַאֲפִילּוּ הָכִי גְּנִיזָה בָּעוּ. רַב חִסְדָּא מְתָרֵץ לְטַעְמֵיהּ: ״בֵּין שֶׁקּוֹרִין בָּהֶן״ — נְבִיאִים, ״וּבֵין שֶׁאֵין קוֹרִין בָּהֶן״ — כְּתוּבִים, אַף עַל פִּי שֶׁכְּתוּבִין בְּכׇל לָשׁוֹן, נָמֵי מַצִּילִין. וְהָכִי קָאָמַר: וּמְקָק שֶׁלָּהֶן טְעוּנִין גְּנִיזָה.

**William Davidson Edition - English:**
**Rav Huna** could have **said to you: And** do **you understand** the mishna that way? **Say the latter clause** of the mishna, which states: They **require burial.** This is unnecessary, as **now,** that it was mentioned that **we rescue them** from the fire, **is it necessary** to say that they require **burial? Rather,** the mishna must be emended. **Rav Huna reconciles** the mishna **in accordance with his reasoning, and Rav Ḥisda reconciles** the mishna **in accordance with his reasoning. Rav Huna reconciles** this **in accordance with his reasoning: Whether they are read** is referring to the **Prophets, and whether they are not read** is referring to the **Writings. In what** case **is** this **statement said? It is** in a case **where they are written in the holy tongue, but** if they are not written in Hebrew but **in any** other **language,** they are **not rescued** from the fire on Shabbat, **and even so, they require burial. Rav Ḥisda reconciles** the mishna **in accordance with his reasoning: Whether they are read** is referring to the **Prophets, and whether they are not read** is referring to the **Writings, even if they are written in any language** other than Hebrew, they are **also rescued. And this is what** the mishna **is saying: And even the decayed** sections of parchment **require burial.**


###### Shabbat 115a:6
[Shabbat 115a:6](https://torahapp.org/share/book/Shabbat/r/115a:6)

מֵיתִיבִי: הָיוּ כְּתוּבִים תַּרְגּוּם וְכׇל לָשׁוֹן — מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה. תְּיוּבְתָּא דְרַב הוּנָא! אָמַר לְךָ רַב הוּנָא: הַאי תַּנָּא סָבַר נִיתְּנוּ לִקְרוֹת בָּהֶן. תָּא שְׁמַע: הָיוּ כְּתוּבִין גִּיפְטִית, מָדִית, עִיבְרִית, עֵילָמִית, יְווֹנִית, אַף עַל פִּי שֶׁלֹּא נִיתְּנוּ לִקְרוֹת בָּהֶן — מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה. תְּיוּבְתָּא דְרַב הוּנָא! אָמַר לְךָ רַב הוּנָא: תַּנָּאֵי הִיא, דְּתַנְיָא: הָיוּ כְּתוּבִין תַּרְגּוּם וּבְכָל לָשׁוֹן — מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה. רַבִּי יוֹסֵי אוֹמֵר: אֵין מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵיקָה.

**William Davidson Edition - English:**
The Gemara **raises an objection** from that which was taught in a *baraita*: If **they were written in** Aramaic **translation** or in **any language** other than Hebrew, **they are rescued from the fire** on Shabbat. And this is a **conclusive refutation** of the opinion of **Rav Huna,** who states that these are not rescued. **Rav Huna** could have **said to you: This *tanna* holds** that sacred writings not written in Hebrew **may be read,** whereas Rav Huna stated his ruling in accordance with the opinion of the *tanna* who holds that they may not be read, and therefore may not be rescued. **Come** and **hear** another proof from that which was taught in a different *baraita*: Sacred writings that **were written** in **Coptic,** Egyptian; **Median; *Ivrit*,** i.e., ancient Hebrew script; **Eilamitic;** or **Greek are rescued from the fire** on Shabbat, **even though they may not be read.** This is a **conclusive refutation** of the opinion of **Rav Huna,** who holds that they are not rescued. **Rav Huna** could have **said to you: This is** a dispute between ***tanna’im,* as it was taught** in a *baraita*: If **they were written in** Aramaic **translation or in any language** other than Hebrew, **one may rescue them from the fire** on Shabbat. **Rabbi Yosei says: One may not rescue them from the fire.**


###### Shabbat 115a:7
[Shabbat 115a:7](https://torahapp.org/share/book/Shabbat/r/115a:7)

אָמַר רַבִּי יוֹסֵי: מַעֲשֶׂה בְּאַבָּא חֲלַפְתָּא שֶׁהָלַךְ אֵצֶל רַבָּן גַּמְלִיאֵל בְּרִיבִּי לִטְבֶרְיָא, וּמְצָאוֹ שֶׁהָיָה יוֹשֵׁב עַל שֻׁלְחָנוֹ שֶׁל יוֹחָנָן הַנָּזוּף וּבְיָדוֹ סֵפֶר אִיּוֹב תַּרְגּוּם, וְהוּא קוֹרֵא בּוֹ. אָמַר לוֹ: זָכוּר אֲנִי בְּרַבָּן גַּמְלִיאֵל אֲבִי אָבִיךָ שֶׁהָיָה עוֹמֵד עַל גַּבֵּי מַעֲלָה בְּהַר הַבַּיִת, וְהֵבִיאוּ לְפָנָיו סֵפֶר אִיּוֹב תַּרְגּוּם, וְאָמַר לַבַּנַּאי: שַׁקְּעֵהוּ תַּחַת הַנִּדְבָּךְ. אַף הוּא צִוָּה עָלָיו וּגְנָזוֹ. רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: עֲרֵיבָה שֶׁל טִיט כָּפוּ עָלָיו. אָמַר רַבִּי, שְׁתֵּי תְּשׁוּבוֹת בַּדָּבָר: חֲדָא, וְכִי טִיט בְּהַר הַבַּיִת מִנַּיִן? וְעוֹד, וְכִי מוּתָּר לְאַבְּדָן בַּיָּד? אֶלָּא מַנִּיחָן בִּמְקוֹם הַתּוּרְפָּה וְהֵן מַרְקִיבִין מֵאֲלֵיהֶן. מַאן תַּנָּאֵי

**William Davidson Edition - English:**
**Rabbi Yosei said:** There was **an incident involving** my **father, Ḥalafta, who went to the esteemed Rabban Gamliel** of Yavne in **Tiberias, where he found him sitting at the table of Yoḥanan HaNazuf and in his hand** there was **a translation of the book of Job, and he was reading** from **it.** Yoḥanan **said to** Rabban Gamliel of Yavne: **I remember Rabban Gamliel, your father’s father, who was standing on top of a step on the Temple Mount. And they brought before him a translation of the book of Job, and he said to the builder: Bury this** book **under the course of bricks.** When he heard of that incident, Rabban Gamliel of Yavne **ordered that it** be buried **and he buried it. Rabbi Yosei, son of Rabbi Yehuda, says** that on the Temple Mount **they overturned a large bowl of mortar on it. Rabbi** Yehuda HaNasi **said:** There are **two responses to this** that prove that it did not happen: **One, from where would they get mortar on the Temple Mount?** Construction on the Temple Mount was performed with other materials, not with mortar. **And furthermore, is it permitted to** actively **destroy** even sacred writings that are not read, **with one’s hands? Rather,** at the very least **they leave them in a neglected place,** where they are likely to decompose quickly, **and they decay on their own.** The Gemara seeks to clarify: **Who are** the ***tanna’im*** who dispute this *halakha* according to Rav Huna?