## Shabbat Daf 116b

###### Shabbat 116b:1
[Shabbat 116b:1](https://torahapp.org/share/book/Shabbat/r/116b:1)

דַּהֲוָה שְׁקִיל שְׁמָא דְּלָא מְקַבֵּל שׁוּחְדָּא. בְּעוֹ לְאַחוֹכֵי בֵּיהּ. עַיַּילָא לֵיהּ שְׁרָגָא דְּדַהֲבָא, וַאֲזוּל לְקַמֵּיהּ. אֲמַרָה לֵיהּ: בָּעֵינָא דְּנִיפְלְגוּ לִי בְּנִכְסֵי דְּבֵי נָשַׁי. אֲמַר לְהוּ: פְּלוּגוּ. אֲמַר לֵיהּ, כְּתִיב לַן: בִּמְקוֹם בְּרָא, בְּרַתָּא לָא תֵּירוֹת. אֲמַר לֵיהּ: מִן יוֹמָא דִּגְלִיתוּן מֵאַרְעֲכוֹן, אִיתְנְטִילַת אוֹרָיְיתָא דְּמֹשֶׁה וְאִיתִיְהִיבַת עֲווֹן גִּלְיוֹן, וּכְתִיב בֵּיהּ: בְּרָא וּבְרַתָּא כַּחֲדָא יִרְתוּן.

**William Davidson Edition - English:**
**who disseminated** about himself **the reputation that he does not accept bribes. They wanted to mock him** and reveal his true nature. **She** privately **gave him a golden lamp, and** she and her brother **came before him,** approaching him as if they were seeking judgment. **She said to** the philosopher: **I want to share** in the inheritance **of my father’s estate. He said to them: Divide** it. Rabban Gamliel **said to him: It is written in our** Torah: **In a situation** where there is a **son, the daughter does not inherit.** The philosopher **said to him: Since the day you were exiled from your land, the Torah of Moses was taken away and the *avon gilyon* was given** in its place. **It is written in** the *avon gilyon*: **A son and a daughter shall inherit alike.**


###### Shabbat 116b:2
[Shabbat 116b:2](https://torahapp.org/share/book/Shabbat/r/116b:2)

לְמָחָר הֲדַר עַיֵּיל לֵיהּ אִיהוּ חֲמָרָא לוּבָא. אֲמַר לְהוּ: שְׁפִילִית לְסֵיפֵיהּ דַּעֲווֹן גִּלְיוֹן, וּכְתִיב בֵּיהּ: אֲנָא לָא לְמִיפְחַת מִן אוֹרָיְיתָא דְּמֹשֶׁה אֲתֵיתִי [וְלָא] לְאוֹסֹפֵי עַל אוֹרָיְיתָא דְמֹשֶׁה אֲתֵיתִי, וּכְתִיב בֵּיהּ: בִּמְקוֹם בְּרָא — בְּרַתָּא לָא תֵּירוֹת. אֲמַרָה לֵיהּ: נְהוֹר נְהוֹרָיךְ כִּשְׁרָגָא. אֲמַר לֵיהּ רַבָּן גַּמְלִיאֵל: אֲתָא חַמְרָא וּבְטַשׁ לִשְׁרָגָא.

**William Davidson Edition - English:**
**The next day** Rabban Gamliel **brought** the philosopher **a Libyan donkey.** Afterward, Rabban Gamliel and his sister came before the philosopher for a judgment. **He said to them: I proceeded to the end** of the ***avon gilayon*, and it is written: I,** *avon gilayon*, **did not come to subtract from the Torah of Moses, and I did not come to add to the Torah of Moses. And it is written there: In a situation** where there is a **son, the daughter does not inherit. She said to him: May your light shine like a lamp,** alluding to the lamp she had given him. **Rabban Gamliel said to him: The donkey came and kicked the lamp,** thereby revealing the entire episode.


###### Shabbat 116b:3
[Shabbat 116b:3](https://torahapp.org/share/book/Shabbat/r/116b:3)

וּמִפְּנֵי מָה אֵין קוֹרִין כּוּ׳. אָמַר רַב: לֹא שָׁנוּ אֶלָּא בִּזְמַן בֵּית הַמִּדְרָשׁ, אֲבָל שֶׁלֹּא בִּזְמַן בֵּית הַמִּדְרָשׁ — קוֹרִין. וּשְׁמוּאֵל אָמַר: אֲפִילּוּ שֶׁלֹּא בִּזְמַן בֵּית הַמִּדְרָשׁ אֵין קוֹרִין. אִינִי?! וְהָא נְהַרְדְּעָא אַתְרֵיהּ דִּשְׁמוּאֵל הֲוָה, וּבִנְהַרְדְּעָא פָּסְקִי סִידְרָא בִּכְתוּבִים בְּמִנְחֲתָא דְשַׁבְּתָא. אֶלָּא אִי אִיתְּמַר, הָכִי אִיתְּמַר — אָמַר רַב: לֹא שָׁנוּ אֶלָּא בִּמְקוֹם בֵּית הַמִּדְרָשׁ. אֲבָל שֶׁלֹּא בִּמְקוֹם בֵּית הַמִּדְרָשׁ — קוֹרִין.

**William Davidson Edition - English:**
We learned in the mishna: **And why** does **one not read** the Writings on Shabbat? **Due to suspension** of Torah study **in the study hall. Rav said: They only taught** that it is prohibited to read from the Writings on Shabbat **during the hours of** study in **the study hall; but** when it is **not during the hours of** study in **the study hall, one may read** them. **And Shmuel said: Even** when it is **not the hours of** study in **the study hall one may not read** from the Writings on Shabbat. The Gemara asks: **Is that so? Wasn’t Neharde’a Shmuel’s place** where he was the rabbi of the town, **and in Neharde’a they concluded** their **regular weekly discourse with Writings on Shabbat afternoon. Rather, if** a dispute **was stated** in this matter, **it was stated as follows: Rav said: It was only taught** that there is a prohibition **in a place** where there is a **study hall** nearby that people can attend; **but not in a place** where there is **a study hall, one may read** Writings.


###### Shabbat 116b:4
[Shabbat 116b:4](https://torahapp.org/share/book/Shabbat/r/116b:4)

וּשְׁמוּאֵל אָמַר: בֵּין בִּמְקוֹם בֵּית הַמִּדְרָשׁ בֵּין שֶׁלֹּא בִּמְקוֹם בֵּית הַמִּדְרָשׁ, בִּזְמַן בֵּית הַמִּדְרָשׁ — אֵין קוֹרִין, שֶׁלֹּא בִּזְמַן בֵּית הַמִּדְרָשׁ — קוֹרִין. וְאַזְדָּא שְׁמוּאֵל לְטַעְמֵיהּ, דְּבִנְהַרְדְּעָא פָּסְקִי סִידְרָא דִכְתוּבִים בְּמִנְחֲתָא דְשַׁבְּתָא.

**William Davidson Edition - English:**
**And Shmuel said: Whether it is in the place of the study hall or it is not the place of the study hall, one may not read** anywhere **when it is during the hours of** study in **the study hall;** but **when it is not during the hours of** study in **the study hall, one may read. And Shmuel follows his** line of **reasoning** stated elsewhere, as **in Neharde’a they** would **conclude their** studies with **Writings on Shabbat afternoon.**


###### Shabbat 116b:5
[Shabbat 116b:5](https://torahapp.org/share/book/Shabbat/r/116b:5)

רַב אָשֵׁי אָמַר: לְעוֹלָם כְּדַאֲמַרַן מֵעִיקָּרָא, וּשְׁמוּאֵל כְּרַבִּי נְחֶמְיָה. דְּתַנְיָא: אַף עַל פִּי שֶׁאָמְרוּ כִּתְבֵי הַקֹּדֶשׁ אֵין קוֹרִין בָּהֶן — אֲבָל שׁוֹנִין בָּהֶן וְדוֹרְשִׁין בָּהֶן. נִצְרַךְ לְפָסוּק — מֵבִיא וְרוֹאֶה בּוֹ. אָמַר רַבִּי נְחֶמְיָה: מִפְּנֵי מָה אָמְרוּ כִּתְבֵי הַקֹּדֶשׁ אֵין קוֹרִין בָּהֶן — כְּדֵי שֶׁיֹּאמְרוּ: בְּכִתְבֵי הַקֹּדֶשׁ אֵין קוֹרִין, וְכׇל שֶׁכֵּן בְּשִׁטְרֵי הֶדְיוֹטוֹת.

**William Davidson Edition - English:**
**Rav Ashi said: Actually,** the dispute is **as we stated initially, and Shmuel said** what he said **in accordance with** the opinion of **Rabbi Neḥemya. As it was taught** in a *baraita*: **Although** the Sages **said** with regard to **sacred writings** that they **may not be read** on Shabbat, **one may study** the midrash on **them and teach them** before the congregation; if **one requires a verse** that is written in the Writings, **he brings** a book **and looks in it. Rabbi Neḥemya said: Why did they say** that **sacred writings are not read on** Shabbat? **So that** people **will say: Sacred writings may not be read, all the more so** that is the case with **ordinary documents,** i.e., contracts and letters. If so, according to Rabbi Neḥemya, reading any sacred writings on Shabbat is prohibited so that people will refrain from reading non-sacred documents on Shabbat. It was not prohibited to encourage attendance the study hall. Shmuel himself does not hold in accordance with the opinion of Rabbi Neḥemya.


###### Shabbat 116b:6
[Shabbat 116b:6](https://torahapp.org/share/book/Shabbat/r/116b:6)

**מַתְנִי׳** מַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר, וְתִיק הַתְּפִילִּין עִם הַתְּפִילִּין, וְאַף עַל פִּי שֶׁיֵּשׁ בְּתוֹכָן מָעוֹת. וּלְהֵיכָן מַצִּילִין אוֹתָן — לְמָבוֹי שֶׁאֵינוֹ מְפוּלָּשׁ. בֶּן בְּתֵירָא אוֹמֵר: אַף לִמְפוּלָּשׁ.

**William Davidson Edition - English:**
**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:7
[Shabbat 116b:7](https://torahapp.org/share/book/Shabbat/r/116b:7)

**גְּמָ׳** תָּנוּ רַבָּנַן: אַרְבָּעָה עָשָׂר שֶׁחָל לִהְיוֹת בְּשַׁבָּת, מַפְשִׁיטִין אֶת הַפֶּסַח עַד הֶחָזֶה — דִּבְרֵי רַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה. וַחֲכָמִים אוֹמְרִים: מַפְשִׁיטִין אֶת כּוּלּוֹ. בִּשְׁלָמָא לְרַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה, דְּהָא אִיתְעֲבִיד לֵיהּ צוֹרֶךְ גָּבוֹהַּ. אֶלָּא לְרַבָּנַן מַאי טַעְמָא? אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן, דְּאָמַר קְרָא: ״כֹּל פָּעַל ה׳ לַמַּעֲנֵהוּ״. וְהָכָא, מַאי ״לְמַעֲנֵהוּ״ אִיכָּא? רַב יוֹסֵף אָמַר: שֶׁלֹּא יַסְרִיחַ. רָבָא אָמַר: שֶׁלֹּא יְהוּ קׇדְשֵׁי שָׁמַיִם מוּטָלִין כִּנְבֵלָה.

**William Davidson Edition - English:**
**GEMARA:** Apropos the mishna, the Gemara cites that which **the Sages taught** in a *baraita*: If **the fourteenth** of Nissan **occurs on Shabbat,** and the Paschal lamb is offered but not roasted until Shabbat ends, **one flays the Paschal** lamb **up to the breast** to enable removal of the parts of the animal that are offered on the altar on Shabbat. One flays the rest of the animal after Shabbat. Further skinning is only to facilitate eating the animal, therefore, it does not override Shabbat; this is **the statement of Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka. And the Rabbis say: One flays it in its entirety.** The Gemara asks: **Granted, according to** the opinion of **Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka,** who said one may flay only part of the animal, the *halakha* is understandable. **Since it has** already **been used for its divine purpose** of having its blood sprinkled on the altar, the animal no longer should be flayed. **But according to the Rabbis, what is the reason** for their opinion? **Rabba bar bar Ḥana said** that **Rabbi Yoḥanan said: The verse states, “All that the Lord has made is for His sake”** (Proverbs 16:4), meaning that a prohibited action is only permitted if its performance honors God. The Gemara asks: **And here, what** manifestation of **for His sake is there** in flaying the remaining hide from the Paschal lamb? **Rav Yosef said:** The Rabbis permitted removing the entire hide so **that** the sacrifice **will not putrefy. Rava said:** The Rabbis permitted removing the entire hide so **that the sacred sacrifices will not be left** in disgrace **like** a half-stripped **animal carcass** left unattended.


###### Shabbat 116b:8
[Shabbat 116b:8](https://torahapp.org/share/book/Shabbat/r/116b:8)

מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ דְּמַנַּח אַפָּתוּרָא דְּדַהֲבָא, אִי נָמֵי יוֹמָא דְּאִסְתָּנָא. וְרַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה, הַאי ״פָּעַל ה׳ לַמַּעֲנֵהוּ״ מַאי עָבֵיד לֵיהּ? שֶׁלֹּא יוֹצִיא אֶת הָאֵימוּרִין קוֹדֶם הַפְשָׁטַת הָעוֹר. מַאי טַעְמָא? אָמַר רַב הוּנָא בְּרֵיהּ דְּרַב נָתָן: מִשּׁוּם נִימִין.

**William Davidson Edition - English:**
The Gemara asks: **What is** the practical difference **between them?** The Gemara answers: **There is** a practical difference **between them when** the Paschal lamb **is laid on a golden table.** In this case, there is indeed a concern that the carcass will putrefy, although there is no element of disgrace. **Alternatively,** there is a practical difference on **a day with a** cold **northern wind.** In this case, there is no concern that it will putrefy but there is a concern of disgracing the sacrifice. The Gemara asks: **And what does Rabbi Yishamel, son of Rabbi Yoḥanan ben Beroka, do with the** verse, “All **that the Lord has made is for His sake”?** The Gemara answers: He uses it to permit removing part of the hide, **as** if it was **not** for this verse, it would have been possible **to remove the sacrificial parts** offered on the altar **before removing the hide** by puncturing the hide of the animal and removing the fats through the opening. The Gemara asks: **What is the reason** that the Torah prohibited doing so? **Rav Huna, son of Rav Natan, said: Because of** the **hairs,** so that they do not become entangled in the sacrificial parts and distort them.


###### Shabbat 116b:9
[Shabbat 116b:9](https://torahapp.org/share/book/Shabbat/r/116b:9)

אָמַר רַב חִסְדָּא אָמַר מָר עוּקְבָא: מַאי אַהְדַּרוּ לֵיהּ חַבְרַיָּיא לְרַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָה? הָכִי קָאָמְרִי לֵיהּ: אִם מַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר, לֹא נַפְשִׁיט אֶת הַפֶּסַח מֵעוֹרוֹ? מִי דָּמֵי?! הָתָם — טִלְטוּל, הָכָא — מְלָאכָה! אָמַר רַב אָשֵׁי: בְּתַרְתֵּי פְּלִיגִי, פְּלִיגִי בְּטִלְטוּל וּפְלִיגִי בִּמְלָאכָה, וְהָכִי קָאָמְרִי לֵיהּ: אִם מַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר, לֹא נְטַלְטֵל עוֹר אַגַּב בָּשָׂר?!

**William Davidson Edition - English:**
**Rav Ḥisda said** that **Mar Ukva said: How did the members of the group respond to Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka? This is what they said to him: If one may save** the **casing of a** Torah **scroll along with the** Torah **scroll,** why **may one not strip the Paschal** lamb **of its skin?** Here too, in the case of skinning the Paschal lamb, once part of the action is permitted one should be able to perform the entire act. The Gemara is surprised at this: **Are they comparable? There,** in rescuing the casing of the scroll, only **moving** is involved, which is prohibited by rabbinic law; whereas **here,** in the case of the Paschal lamb, the act of flaying is a **prohibited labor** by Torah law. **Rav Ashi said: They are disagreeing with regard to two** issues: **They disagree with regard to moving** the hide along with the flesh, **and they disagree with regard to the labor** of flaying the animal. **And this is what they said to him: If one may rescue** the **casing of the Torah scroll along with the Torah scroll,** will **we not move** the **hide** of the Paschal lamb **together with the flesh** of the sacrifice? The sacrifice should be moved with its skin so it does not putrefy.