## Shabbat Daf 120b

###### Shabbat 120b:1
[Shabbat 120b:1](https://torahapp.org/share/book/Shabbat/r/120b:1)

הוּא דְּאָמַר כְּרַבִּי שִׁמְעוֹן בֶּן נַנָּס.

**William Davidson Edition - English:**
The Gemara answers: **It** was Rav **who said** his statement **in accordance with** the opinion of **Rabbi Shimon ben Nannas** in the mishna.


###### Shabbat 120b:2
[Shabbat 120b:2](https://torahapp.org/share/book/Shabbat/r/120b:2)

אֵימַר דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן נַנָּס ״מִפְּנֵי שֶׁהוּא מְחָרֵךְ״, גְּרַם כִּיבּוּי מִי אָמַר? אִין, מִדְּקָתָנֵי סֵיפָא רַבִּי יוֹסֵי אוֹסֵר בִּכְלֵי חֶרֶס חֲדָשִׁים מְלֵאִים מַיִם, שֶׁאֵינָן יְכוֹלִים לְקַבֵּל אֶת הָאוּר וְהֵן מִתְבַּקְּעִין וּמְכַבִּין אֶת הַדְּלֵיקָה — מִכְּלָל דְּתַנָּא קַמָּא שָׁרֵי.

**William Davidson Edition - English:**
The Gemara asks: **Say** that **Rabbi Shimon ben Nannas said** it is permitted to place the goat’s hide on the burning item **because it singes** and does not burn; **did he say** it is permitted to **indirectly cause** the fire to **extinguish?** The Gemara answers: **Yes,** Rabbi Shimon ben Nannas permitted that as well, and we learn this **from that which is taught** in **the latter clause** in the mishna: **Rabbi Yosei prohibits** using **new earthenware vessels** that are **full of water,** because **they cannot withstand the fire and** will **burst and extinguish the fire.** This proves **by inference that the first *tanna*,** Rabbi Shimon ben Nannas, **permits** it.


###### Shabbat 120b:3
[Shabbat 120b:3](https://torahapp.org/share/book/Shabbat/r/120b:3)

תָּנוּ רַבָּנַן: נֵר שֶׁעַל גַּבֵּי טַבְלָא — מְנַעֵר אֶת הַטַּבְלָא וְהִיא נוֹפֶלֶת, וְאִם כָּבְתָה — כָּבְתָה. אָמְרִי דְּבֵי רַבִּי יַנַּאי: לֹא שָׁנוּ אֶלָּא בְּשׁוֹכֵחַ, אֲבָל בְּמַנִּיחַ — נַעֲשָׂה בָּסִיס לְדָבָר הָאָסוּר.

**William Davidson Edition - English:**
**The Sages taught:** With regard to **a candle that is atop a board, one shakes the board and** the candle **falls, and if it is extinguished, it is extinguished. The** Sages of the **school of Rabbi Yannai said: They only taught** that this is permitted in a case **where one forgets** the candle atop the board when Shabbat began. **However,** in a case **where one places** it there, the board **becomes a base for a prohibited object** and may not be moved.


###### Shabbat 120b:4
[Shabbat 120b:4](https://torahapp.org/share/book/Shabbat/r/120b:4)

תָּנָא: נֵר שֶׁאֲחוֹרֵי הַדֶּלֶת — פּוֹתֵחַ וְנוֹעֵל כְּדַרְכּוֹ, וְאִם כָּבְתָה — כָּבְתָה. לָיֵיט עֲלַהּ רַב. אֲמַר לֵיהּ רָבִינָא לְרַב אַחָא בְּרֵיהּ דְּרָבָא, וְאָמְרִי לַהּ רַב אַחָא בְּרֵיהּ דְּרָבָא לְרַב אָשֵׁי: מַאי טַעְמָא לָיֵיט עֲלַהּ רַב? אִילֵּימָא מִשּׁוּם דְּרַב סָבַר לַהּ כְּרַבִּי יְהוּדָה, וְתָנָא קָתָנֵי לַהּ כְּרַבִּי שִׁמְעוֹן. מִשּׁוּם דְּרַב סָבַר לַהּ כְּרַבִּי יְהוּדָה, כׇּל דְּתָנֵי כְּרַבִּי שִׁמְעוֹן מֵילָט לָיֵיט לֵיהּ?!

**William Davidson Edition - English:**
**It was taught:** With regard to **a candle behind a door, one may open and shut** the door **in his** usual **manner, and if it is extinguished, it is extinguished. Rav would curse one** who did so. **Ravina said to Rav Aḥa, son of Rava, and some say** that **Rav Aḥa, son of Rava,** said **to Rav Ashi: What is the reason** that **Rav cursed** and reprimanded **one** who did so? **If you say** it is **because Rav holds in accordance with** the opinion of **Rabbi Yehuda** that it is prohibited to perform an unintentional act from which a prohibited labor could ensue, **and** the ***tanna* taught in accordance with** the opinion of **Rabbi Shimon** that it is permitted to perform an unintentional act in those circumstances; **because Rav holds in accordance with** the opinion of **Rabbi Yehuda, he curses anyone who teaches** the *halakha* **in accordance with** the opinion of **Rabbi Shimon?** They rely on the ruling of a *tanna*, whose opinion is legitimate.


###### Shabbat 120b:5
[Shabbat 120b:5](https://torahapp.org/share/book/Shabbat/r/120b:5)

אֲמַר לֵיהּ: בְּהָא אֲפִילּוּ רַבִּי שִׁמְעוֹן מוֹדֶה. דְּהָא אַבָּיֵי וְרָבָא דְּאָמְרִי תַּרְוַיְיהוּ: מוֹדֶה רַבִּי שִׁמְעוֹן בִּ״פְסִיק רֵישֵׁיהּ וְלָא יְמוּת״.

**William Davidson Edition - English:**
He **said to him: In this** case, **even Rabbi Shimon concedes** that it is prohibited, **as it was Abaye and Rava who both said** that **Rabbi Shimon concedes in a case of: Cut off its head, will it not die?** In an instance where the unintentional act leads to an inevitable prohibited consequence, even Rabbi Shimon agrees that the person who performs the unintentional act is liable.


###### Shabbat 120b:6
[Shabbat 120b:6](https://torahapp.org/share/book/Shabbat/r/120b:6)

אָמַר רַב יְהוּדָה: פּוֹתֵחַ אָדָם דֶּלֶת כְּנֶגֶד מְדוּרָה בְּשַׁבָּת. לָיֵיט עֲלַהּ אַבָּיֵי. בְּמַאי עָסְקִינַן? אִילֵימָא בְּרוּחַ מְצוּיָה — מַאי טַעְמֵיהּ דְמַאן דְּאָסַר?! אִי בְּרוּחַ שֶׁאֵינָהּ מְצוּיָה — מַאי טַעְמָא דְמַאן דְּשָׁרֵי?! לְעוֹלָם בְּרוּחַ מְצוּיָה: מָר סָבַר גָּזְרִינַן, וּמָר סָבַר לָא גָּזְרִינַן.

**William Davidson Edition - English:**
**Rav Yehuda said: A person opens a door opposite a fire on Shabbat.** The Gemara relates that **Abaye would curse** anyone who did **so.** The Gemara clarifies: **With what are we dealing? If you say** this is referring to a case where **a typical wind** is blowing outside, **what is the reason of the one** who **prohibits** opening the door? A typical wind will neither fan nor extinguish the fire. And **if** it is referring to a case where **an atypical wind** is blowing outside, **what is the reason of the one who permits** opening the door? The Gemara answers: **Actually,** it is referring to the case of **a typical wind.** However, one **Sage,** Abaye, **holds** that **we issue a decree** prohibiting to open the door in the case of a typical wind due to a case of an atypical wind, **and** the other **Sage,** Rav Yehuda, **holds** that **we do not issue** that **decree.**


###### Shabbat 120b:7
[Shabbat 120b:7](https://torahapp.org/share/book/Shabbat/r/120b:7)

עוֹשִׂין מְחִיצָה כּוּ׳. לְמֵימְרָא דְּרַבָּנַן סָבְרִי גְּרַם כִּבּוּי מוּתָּר, וְרַבִּי יוֹסֵי סָבַר גְּרַם כִּבּוּי אָסוּר? וְהָא אִיפְּכָא שָׁמְעִינַן לְהוּ. דְּתַנְיָא: עוֹשִׂין מְחִיצָה בְּכֵלִים רֵיקָנִין, וּבִמְלֵאִין שֶׁאֵין דַּרְכָּן לְהִשְׁתַּבֵּר. וְאֵלּוּ מְלֵאִין שֶׁאֵין דַּרְכָּן לְהִשְׁתַּבֵּר — כְּלֵי מַתָּכוֹת. רַבִּי יוֹסֵי אוֹמֵר: אַף כְּלֵי כְּפַר שִׁיחִין וּכְלֵי כְּפַר חֲנַנְיָה אֵין דַּרְכָּן לְהִשְׁתַּבֵּר. וְכִי תֵּימָא: אֵיפוֹךְ מַתְנִיתִין, וְרַבִּי יוֹסֵי דְּבָרַיְיתָא לְדִבְרֵיהֶם קָאָמַר. וּמִי מָצֵית אָפְכַתְּ לַהּ? וְהָאָמַר רַבָּה בַּר תַּחְלִיפָא מִשְּׁמֵיהּ דְּרַב: מַאן תָּנָא גְּרַם כִּבּוּי אָסוּר — רַבִּי יוֹסֵי!

**William Davidson Edition - English:**
We learned in the mishna that **one may establish a barrier** with all earthenware vessels, and Rabbi Yosei prohibits using new earthenware vessels. The Gemara asks: **Is that to say that the Rabbis hold** that **indirect extinguishing is permitted** on Shabbat, **and Rabbi Yosei holds** that **indirect extinguishing is prohibited? Didn’t we hear them** state **the opposite, as it was taught** in a *baraita*: **One may establish a barrier with empty vessels, and with full ones that do not typically break. And these are full** vessels **that do not typically break; metal vessels. Rabbi Yosei says: Even** earthenware **vessels** from **the village of Shiḥin and vessels from the village of Ḥananya do not typically break.** Apparently, Rabbi Yosei’s opinion is more lenient than the opinions of the Rabbis. **And if you say: Reverse the** attribution of opinions in the **mishna** and attribute Rabbi Yosei’s opinion to the Rabbis, and say that **Rabbi Yosei is saying** his statement in **the *baraita* in accordance with** the opinion of the Rabbis, although he himself disagrees and permits using all vessels. But **can you reverse** the mishna? **Didn’t Rabba bar Taḥalifa say in the name of Rav: Who is** the *tanna* who **teaches** that **indirect extinguishing is prohibited?** It is **Rabbi Yosei.**


###### Shabbat 120b:8
[Shabbat 120b:8](https://torahapp.org/share/book/Shabbat/r/120b:8)

אֶלָּא לְעוֹלָם לָא תֵּיפוֹךְ, וּבָרָיְיתָא כּוּלָּהּ רַבִּי יוֹסֵי הִיא. וְחַסּוֹרֵי מְחַסְּרָא וְהָכִי קָתָנֵי: עוֹשִׂין מְחִיצָה בְּכֵלִים רֵיקָנִין וּבִמְלֵאִים שֶׁאֵין דַּרְכָּן לְהִשְׁתַּבֵּר. וְאֵלּוּ הֵן כֵּלִים שֶׁאֵין דַּרְכָּן לְהִשְׁתַּבֵּר: כְּלֵי מַתָּכוֹת. וּכְלֵי כְּפַר שִׁיחִין וּכְלֵי כְּפַר חֲנַנְיָה נָמֵי אֵין דַּרְכָּן לְהִשְׁתַּבֵּר, שֶׁרַבִּי יוֹסֵי אוֹמֵר: אַף כְּלִי כְּפַר שִׁיחִין וּכְלֵי כְּפַר חֲנַנְיָה אֵין דַּרְכָּן לְהִשְׁתַּבֵּר.

**William Davidson Edition - English:**
**Rather, actually, do not reverse** the attribution of the opinions in the mishna, **and the entire *baraita* is** in accordance with the opinion of **Rabbi Yosei, and it is incomplete and is teaching the following: One may establish a barrier with empty vessels and full ones that do not typically break. And these are vessels that do not typically break: Metal vessels; and vessels** from **the village of Shiḥin and vessels** from **the village of Ḥananya also do not typically break, as Rabbi Yosei says: Even vessels** from **the village of Shiḥin and vessels** from **the village of Ḥananya do not typically break.**


###### Shabbat 120b:9
[Shabbat 120b:9](https://torahapp.org/share/book/Shabbat/r/120b:9)

וְרָמֵי דְּרַבָּנַן אַדְּרַבָּנַן, וְרָמֵי דְּרַבִּי יוֹסֵי אַדְּרַבִּי יוֹסֵי. דְּתַנְיָא: הֲרֵי שֶׁהָיָה שֵׁם כָּתוּב לוֹ עַל בְּשָׂרוֹ — הֲרֵי זֶה לֹא יִרְחוֹץ וְלֹא יָסוּךְ וְלֹא יַעֲמוֹד בִּמְקוֹם הַטִּינּוֹפֶת. נִזְדַּמְּנָה לוֹ טְבִילָה שֶׁל מִצְוָה — כּוֹרֵךְ עָלֶיהָ גֶּמִי, וְיוֹרֵד וְטוֹבֵל. רַבִּי יוֹסֵי אוֹמֵר: לְעוֹלָם יוֹרֵד וְטוֹבֵל כְּדַרְכּוֹ, וּבִלְבַד שֶׁלֹּא יְשַׁפְשֵׁף!

**William Davidson Edition - English:**
The conclusion is that Rabbi Yosei prohibits indirect extinguishing, and the Rabbis permit it. The Gemara **raises a contradiction between** one statement of **the Rabbis** and a second statement of **the Rabbis; and** it **raises a contradiction between** one statement of **Rabbi Yosei** and a second statement of **Rabbi Yosei. As it was taught** in a *baraita*: **If** one **had a** sacred **name** of God **written on his skin he may neither wash** it in water lest it be erased, **nor may he smear** it with oil, **nor may he stand in a place of filth** because it is disrespectful of God’s name. **If an immersion of mitzva happened to** present itself, **he wraps a reed over** God’s name **and** then **descends and immerses. Rabbi Yosei says: Actually, he descends and immerses in his** usual **manner,** even if it is not an immersion of mitzva, **provided that he does not rub** the spot and erase the name. Apparently, Rabbi Yosei’s opinion is more lenient than that of the Sages with regard to indirectly causing a prohibited outcome.


###### Shabbat 120b:10
[Shabbat 120b:10](https://torahapp.org/share/book/Shabbat/r/120b:10)

שָׁאנֵי הָתָם דְּאָמַר קְרָא: ״וְאִבַּדְתֶּם אֶת שְׁמָם מִן הַמָּקוֹם הַהוּא לֹא תַעֲשׂוּן כֵּן לַה׳ אֱלֹהֵיכֶם״ — עֲשִׂיָּיה הוּא דְּאָסוּר, גְּרָמָא שְׁרֵי.

**William Davidson Edition - English:**
The Gemara answers: **It is different there** because **the verse says:** “And you shall break down their altars, and you shall smash their pillars, and their sacred trees, and burn with fire, and the graven images of their gods you shall hew down **and you shall destroy their name from that place. You shall not do so to the Lord your God”** (Deuteronomy 12:3–4). From the prohibition: “You shall not do so,” Rabbi Yosei derives that actually **doing so is that which is prohibited; indirectly causing** that result **is permitted.**


###### Shabbat 120b:11
[Shabbat 120b:11](https://torahapp.org/share/book/Shabbat/r/120b:11)

אִי הָכִי, הָכָא נָמֵי, כְּתִיב: ״לֹא תַעֲשֶׂה [כׇל] מְלָאכָה״ — עֲשִׂיָּיה הוּא דְּאָסוּר, גְּרָמָא שְׁרֵי! מִתּוֹךְ שֶׁאָדָם בָּהוּל עַל מָמוֹנוֹ, אִי שָׁרֵית לֵיהּ — אָתֵי לְכַבּוֹיֵי.

**William Davidson Edition - English:**
The Gemara asks: **If so, here too,** with regard to Shabbat, **it is written:** “And the seventh day is Shabbat for the Lord your God, **you shall not perform any labor”** (Exodus 20:9). And here, too, one could derive: **Performance is that which is prohibited; indirectly causing** a prohibited action **is permitted.** The Gemara answers: Actually, Rabbi Yosei maintains there is no prohibition in indirectly causing a fire to be extinguished; however, **since a person is agitated about his property, if you permit him** to indirectly extinguish the fire, **he will come to extinguish** it directly.


###### Shabbat 120b:12
[Shabbat 120b:12](https://torahapp.org/share/book/Shabbat/r/120b:12)

אִי הָכִי קַשְׁיָא דְּרַבָּנַן אַדְּרַבָּנַן: וּמָה הָתָם דְּאָדָם בָּהוּל עַל מָמוֹנוֹ — שְׁרֵי, הָכָא לֹא כׇּל שֶׁכֵּן?!

**William Davidson Edition - English:**
The Gemara asks: **If so, there is a contradiction** between one statement **of the Rabbis** and another statement **of the Rabbis: If** in the case of a fire, **where a person is agitated about his property,** nevertheless, the Rabbis hold that indirect extinguishing **is permitted; here,** in the case of erasing God’s name, **all the more so** it should be permitted to indirectly cause erasure of God’s name. Why did the Rabbis in the *baraita* issue a stringent ruling in this matter?


###### Shabbat 120b:13
[Shabbat 120b:13](https://torahapp.org/share/book/Shabbat/r/120b:13)

וְתִסְבְּרָא הַאי גֶּמִי הֵיכִי דָּמֵי? אִי דְּמִיהַדַּק — קָא הָוֵי חֲצִיצָה, אִי לָא מִיהַדַּק — עָיְילִי בֵּיהּ מַיָּא! חֲצִיצָה, תִּיפּוֹק לֵיהּ מִשּׁוּם דְּיוֹ! בְּלַחָה. דְּתַנְיָא: הַדָּם וְהַדְּיוֹ הַדְּבַשׁ וְהֶחָלָב, יְבֵשִׁין — חוֹצְצִין, לַחִים — אֵין חוֹצְצִין. מִכׇּל מָקוֹם קַשְׁיָא?

**William Davidson Edition - English:**
The Gemara rejects this: **And** how can **you understand** it that way? **What are the circumstances** of **this reed** with which God’s name is covered while immersing according to the Rabbis? **If** it is **firmly attached, it is an interposition; if it is not firmly attached, the water enters** and erases the name. The Gemara questions this: If the concern is with regard to an **interposition, derive** that **it** is an interposition in any case **due to** the **ink** on his skin. The Gemara answers: This is referring to **moist** ink that does not interpose, **as it was taught** in a *baraita*: With regard to **blood, and ink,** and **honey, and milk** on a person’s skin, when they are **dry,** they **interpose** during immersion; when they are **moist,** they **do not interpose.** The Gemara continues: **Nevertheless,** it is **difficult:** Why do the Rabbis require wrapping a reed around God’s name?


###### Shabbat 120b:14
[Shabbat 120b:14](https://torahapp.org/share/book/Shabbat/r/120b:14)

אֶלָּא אָמַר רָבָא בַּר רַב שֵׁילָא, הַיְינוּ טַעְמַיְיהוּ דְּרַבָּנַן, דְּקָסָבְרִי: אָסוּר לַעֲמוֹד בִּפְנֵי הַשֵּׁם עָרוֹם. מִכְּלָל דְּרַבִּי יוֹסֵי סָבַר מוּתָּר לַעֲמוֹד בִּפְנֵי הַשֵּׁם עָרוֹם? דְּמַנַּח יְדֵיהּ עִילָּוֵיהּ.

**William Davidson Edition - English:**
**Rather, Rava bar Rav Sheila said** that **this is the reasoning of the Rabbis: They hold** that **it is prohibited** for a person **to stand before the name** of God while **naked,** and therefore there must be a barrier between one’s naked body and the name. The Gemara asks: Is that to say **by inference** that **Rabbi Yosei holds** that **it is permitted to stand before the name** while **naked?** The Gemara answers: No, he does not allow doing so; however, he does not require that the name be covered with a reed. It is sufficient for **one to place his hand over** the name.


###### Shabbat 120b:15
[Shabbat 120b:15](https://torahapp.org/share/book/Shabbat/r/120b:15)

לְרַבָּנַן נָמֵי, דְּמַנַּח יְדֵיהּ עִילָּוֵיהּ! זִימְנִין דְּמִשְׁתְּלֵי וְשָׁקֵיל לֵיהּ. לְרַבִּי יוֹסֵי נָמֵי, זִימְנִין דְּמִשְׁתְּלֵי וְשָׁקֵיל לֵיהּ? אֶלָּא: אִי דְּאִיכָּא גֶּמִי — הָכִי נָמֵי, הָכָא בְּמַאי עָסְקִינַן — לְהַדּוֹרֵי אַגֶּמִי, רַבָּנַן סָבְרִי

**William Davidson Edition - English:**
The Gemara asks: If so, according **to the Rabbis** it should **also** be sufficient for **one to place his hand over it.** The Gemara explains: The Rabbis are concerned because **sometimes one** will **forget and remove** his hand. The Gemara asks: Shouldn’t **Rabbi Yosei also** be concerned because **sometimes one** will **forget and remove** his hand? **Rather, if there is a reed** available, Rabbi Yosei **indeed** concedes that one covers God’s name with it. However, **with what** situation **are we dealing here?** We are dealing with a case in which one would have **to seek a reed.** In that case, **the Rabbis hold**