## Shabbat Daf 117a

###### Shabbat 117a:1
[Shabbat 117a:1](https://torahapp.org/share/book/Shabbat/r/117a:1)

מִי דָּמֵי?! הָתָם — נַעֲשָׂה בָּסִיס לְדָבָר הַמּוּתָּר, הָכָא — נַעֲשָׂה בָּסִיס לְדָבָר הָאָסוּר! אֶלָּא הָכִי קָאָמְרִי לֵיהּ: אִם מַצִּילִין תִּיק שֶׁל סֵפֶר עִם הַסֵּפֶר, וְאַף עַל פִּי שֶׁיֵּשׁ בְּתוֹכוֹ מָעוֹת, לֹא נְטַלְטֵל עוֹר אַגַּב בָּשָׂר?! מִי דָּמֵי? הָתָם נַעֲשָׂה בָּסִיס לְדָבָר הָאָסוּר וּלְדָבָר הַמּוּתָּר, הָכָא — כּוּלּוֹ נַעֲשָׂה בָּסִיס לְדָבָר הָאָסוּר. אֶלָּא הָכִי קָאָמְרִי לֵיהּ: אִם מְבִיאִין תִּיק שֶׁיֵּשׁ בְּתוֹכוֹ מָעוֹת מֵעָלְמָא לְהַצִּיל בּוֹ סֵפֶר תּוֹרָה, לֹא נְטַלְטֵל עוֹר אַגַּב בָּשָׂר?!

**William Davidson Edition - English:**
The Gemara asks: **Are they comparable? There,** with regard to the Torah scroll, the casing **is a base for a permitted object,** i.e., the scroll itself, which may be moved on Shabbat; whereas **here,** with regard to the hide of the Paschal lamb, the skin **is a base for a prohibited object,** i.e., the flesh of the sacrifice, which may not be moved until nightfall because it may not be eaten until night. **Rather, this is what they said to him: If one may save** the **casing of the Torah scroll along with the scroll, even if there is money inside it,** why then **may one not move** the **hide together with** the **flesh?** The Gemara asks: **Are they comparable? There,** with regard to the Torah scroll, the casing **becomes a base for a prohibited object and a permitted object;** whereas **here,** with regard to the hide, **it is entirely a base for a prohibited object. Rather, this is what they said to him: If one may bring a casing that has money inside it from outside** in order **to save a Torah scroll in it,** why **may one not move** the **hide together with the flesh?**


###### Shabbat 117a:2
[Shabbat 117a:2](https://torahapp.org/share/book/Shabbat/r/117a:2)

וְהִיא גוּפָהּ מְנָלַן? אִילֵּימָא דְּמִדְּהֵיכָא דְּאִית בֵּיהּ לָא שָׁדֵי לְהוּ, אֵיתוֹיֵי נָמֵי מַיְיתִינַן — מִי דָּמֵי?! הָתָם — אַדְּהָכִי וְהָכִי נָפְלָה דְּלֵיקָה, הָכָא — אַדְּהָכָא וְהָכִי לִישְׁדִּינְהוּ. אֶלָּא אָמַר מָר בַּר רַב אָשֵׁי: לְעוֹלָם כִּדְאָמְרִינַן מֵעִיקָּרָא. וּדְקָא קַשְׁיָא לָךְ: הָכָא טִלְטוּל וְהָכָא מְלָאכָה — כְּגוֹן דְּלָא קָבָעֵי לֵיהּ לְעוֹר.

**William Davidson Edition - English:**
The Gemara asks: **And from where** do we derive **this** *halakha* **itself?** As it is not stated in the mishna, from where do we derive that it is permitted on Shabbat to bring a casing containing money from the outside in order to save a Torah scroll? **If you say** that **from** the fact **that** in a situation **where** the casing has money **in it one does not throw it** away but brings it out with the casing, when the casing is outside and has money in it, one may also **bring** the money **along with it; is it comparable? There,** with regard to the Torah scroll’s casing with money inside, if one tarries in order to empty the money from the case, **in the meantime the fire might catch** the Torah scroll and burn it; whereas **here,** with regard to bringing in the casing, **in the meantime he could have thrown it away. Rather, Mar bar Rav Ashi said: Actually,** it is **as we said initially.** The Sages equated carrying the Torah casing with flaying the hide of the Paschal lamb. **And** as for **what was difficult for you,** that **here,** with regard to the Torah casing, **moving** alone is involved, whereas **here,** with regard to a Paschal lamb, a prohibited **labor** is involved, it can be explained as referring to a case **where one does not need the hide** of the Paschal lamb. Therefore, he is exempt.


###### Shabbat 117a:3
[Shabbat 117a:3](https://torahapp.org/share/book/Shabbat/r/117a:3)

וְהָא אַבָּיֵי וְרָבָא דְּאָמְרִי תַּרְוַיְיהוּ: מוֹדֶה רַבִּי שִׁמְעוֹן בִּ״פְסִיק רֵישֵׁיהּ וְלָא יְמוּת״ — דְּשָׁקֵיל לֵיהּ בְּבַרְזֵי.

**William Davidson Edition - English:**
The Gemara asks: **But Abaye and Rava both said: Rabbi Shimon concedes in** cases categorized as **cut off its head and will it not die,** i.e., an action with an inevitable consequence. When an action has an inevitable consequence, even Rabbi Shimon, who normally exempts a person for performing an action with an unintended consequence, maintains the one is liable. Rather, we must say **that one flays it strip by strip,** and thereby he does not benefit from the hide. It therefore does not constitute the prohibited labor of stripping the hide.


###### Shabbat 117a:4
[Shabbat 117a:4](https://torahapp.org/share/book/Shabbat/r/117a:4)

וּלְהֵיכָן מַצִּילִין אוֹתָן וְכוּ׳. הֵיכִי דָּמֵי מְפוּלָּשׁ, הֵיכִי דָּמֵי שֶׁאֵינוֹ מְפוּלָּשׁ? אָמַר רַב חִסְדָּא: שָׁלֹשׁ מְחִיצּוֹת וּשְׁנֵי לְחָיַיִן — זֶהוּ מָבוֹי שֶׁאֵינוֹ מְפוּלָּשׁ. שָׁלֹשׁ מְחִיצּוֹת וְלֶחִי אֶחָד — זֶהוּ מָבוֹי הַמְפוּלָּשׁ. וְתַרְוַיְיהוּ אַלִּיבָּא דְּרַבִּי אֱלִיעֶזֶר, דִּתְנַן: הֶכְשֵׁר מָבוֹי — בֵּית שַׁמַּאי אוֹמְרִים: לֶחִי וְקוֹרָה, וּבֵית הִלֵּל אוֹמְרִים: אוֹ לֶחִי אוֹ קוֹרָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר: שְׁנֵי לְחָיַיִם.

**William Davidson Edition - English:**
We learned in the mishna: **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. The Gemara asks: **What are the circumstances** of an alley that is **open,** and **what are the circumstances** of an alley that is **not open? Rav Ḥisda said:** An alley that has **three walls and two posts** at its entrance **is an alley that is not open;** one that has **three walls and one post is an alley that is open. And they both,** the first *tanna* and ben Beteira, disagree in the mishna **in accordance with the opinion of Rabbi Eliezer, as we learned** in a mishna: For **preparation of an alley** to permit carrying within it on Shabbat, **Beit Shammai say** the alley must have **a post** on the side of the entrance **and a beam** over the entrance. **And Beit Hillel say: Either a post or a beam** is sufficient. **Rabbi Eliezer says:** In order to permit carrying, **two posts** are required.


###### Shabbat 117a:5
[Shabbat 117a:5](https://torahapp.org/share/book/Shabbat/r/117a:5)

אֲמַר לֵיהּ רַבָּה: שָׁלֹשׁ מְחִיצּוֹת וְלֶחִי אֶחָד ״מְפוּלָּשׁ״ קָרֵית לֵיהּ? וְעוֹד, לְרַבָּנַן נַצִּיל לְתוֹכוֹ אוֹכָלִין וּמַשְׁקִין! אֶלָּא אָמַר רַבָּה: שְׁתֵּי מְחִיצּוֹת וּשְׁנֵי לְחָיַיִן — זֶהוּ מָבוֹי שֶׁאֵינוֹ מְפוּלָּשׁ. שְׁתֵּי מְחִיצּוֹת וְלֶחִי אֶחָד — זֶהוּ מָבוֹי הַמְפוּלָּשׁ.

**William Davidson Edition - English:**
**Rabba said to him: Did you call** an alley that has **three walls and one post open?** Even if Rabbi Eliezer does not permit carrying there, it is still not considered to be open but closed. **And furthermore, according to the Rabbis,** if this is so, **let us rescue food and drinks** by carrying them **there** as well. Since the Sages only permitted carrying in an alley that is not open, and because, according to all opinions, it is permitted to carry in a closed alley, one should also be allowed to save food and water, and not only a Torah scroll, by carrying them there. **Rather, Rabba said:** An alley that has **two walls and two posts** at both entrances to the alley **is an alley that is not open.** If it has **two walls and one post, it is an alley that is open.**


###### Shabbat 117a:6
[Shabbat 117a:6](https://torahapp.org/share/book/Shabbat/r/117a:6)

וְתַרְוַיְיהוּ אַלִּיבָּא דְּרַבִּי יְהוּדָה. דְּתַנְיָא, יָתֵר עַל כֵּן אָמַר רַבִּי יְהוּדָה: מִי שֶׁיֵּשׁ לוֹ שְׁנֵי בָתִּים בִּשְׁנֵי צִדֵּי רְשׁוּת הָרַבִּים — עוֹשֶׂה לֶחִי מִיכָּן וְלֶחִי מִיכָּן, אוֹ קוֹרָה מִיכָּן וְקוֹרָה מִיכָּן, וְנוֹשֵׂא וְנוֹתֵן בָּאֶמְצַע. אָמְרוּ לוֹ: אֵין מְעָרְבִין רְשׁוּת הָרַבִּים בְּכָךְ.

**William Davidson Edition - English:**
**And both of them** hold **in accordance with the opinion of Rabbi Yehuda. As it was taught** in a *baraita*: **Furthermore, Rabbi Yehuda said: One who has two houses** opposite each other **on two sides of the public domain,** if he chooses, **he may** create a private domain for himself in the area of the public domain. He may **place a** ten-handbreadth high **post from here,** perpendicular to the public domain. This creates a symbolic wall which, in the *halakhot* of alleyways, has the legal status of a wall. **And** he may place **an** additional **post from here,** on the other side, and that has the same legal status as if he closed the public domain on all of its sides. **Or,** he can implement a different solution appropriate for alleyways by placing **a beam** extending **from here,** from one end of one house, to the end of the house opposite it. This creates a symbolic partition across the width of the street. **And** he may place **a beam** extending **from here,** from the other side of the house. According to Rabbi Yehuda, in that way, one is permitted to **carry** objects **and place** them **in** the area **between** the symbolic partitions, as he would in a private domain. The Rabbis **said to him: One may not establish an *eiruv* in the public domain in that** way.


###### Shabbat 117a:7
[Shabbat 117a:7](https://torahapp.org/share/book/Shabbat/r/117a:7)

אֲמַר לֵיהּ אַבָּיֵי: לְדִידָךְ נָמֵי, לְרַבָּנַן נַצִּיל לְתוֹכוֹ אוֹכָלִין וּמַשְׁקִין?

**William Davidson Edition - English:**
**Abaye said to** Rabba: According **to your** opinion **too,** according **to the** opinion of the **Rabbis** cited in the mishna who agree with Rabbi Yehuda and permit carrying in an alley that is closed, let **us** also **save food and drinks** by carrying them **there.**