## Shabbat Daf 12b

###### Shabbat 12b:1
[Shabbat 12b:1](https://torahapp.org/share/book/Shabbat/r/12b:1)

רַבִּי יְהוּדָה אוֹמֵר: ״הַמָּקוֹם יְרַחֵם עָלֶיךָ וְעַל חוֹלֵי יִשְׂרָאֵל״. רַבִּי יוֹסֵי אוֹמֵר: ״הַמָּקוֹם יְרַחֵם עָלֶיךָ בְּתוֹךְ חוֹלֵי יִשְׂרָאֵל״. שֶׁבְנָא אִישׁ יְרוּשָׁלַיִם, בִּכְנִיסָתוֹ אוֹמֵר: ״שָׁלוֹם״, וּבִיצִיאָתוֹ אוֹמֵר: ״שַׁבָּת הִיא מִלִּזְעוֹק וּרְפוּאָה קְרוֹבָה לָבֹא, וְרַחֲמָיו מְרוּבִּין, וְשִׁבְתוּ בְּשָׁלוֹם״. כְּמַאן אָזְלָא הָא דְּאָמַר רַבִּי חֲנִינָא: מִי שֶׁיֵּשׁ לוֹ חוֹלֶה בְּתוֹךְ בֵּיתוֹ צָרִיךְ שֶׁיְּעָרְבֶנּוּ בְּתוֹךְ חוֹלֵי יִשְׂרָאֵל? כְּמַאן — כְּרַבִּי יוֹסֵי.

**William Davidson Edition - English:**
**Rabbi Yehuda says** that it is appropriate to say: **May the Omnipresent have compassion upon you and upon all the sick people of Israel. Rabbi Yosei says** that it is appropriate to say: **May the Omnipresent have compassion upon you among the sick people of Israel,** thereby including this sick person within the community of Israel. When **Shevna of Jerusalem** would visit a sick person on Shabbat, **upon entering, he would say** *shalom***. And when he exited he would say: It is Shabbat** when one is prohibited **to cry out, and healing is soon to come, and His compassion is abundant, and rest** on Shabbat **in peace.** The Gemara asks: **In accordance with whose** opinion **is** the *halakha* that **Rabbi Ḥanina said: One who has a sick person in his house must include him among the sick people of Israel** in his prayer? **In accordance with whose** opinion? **In accordance with** the opinion of **Rabbi Yosei.**


###### Shabbat 12b:2
[Shabbat 12b:2](https://torahapp.org/share/book/Shabbat/r/12b:2)

וְאָמַר רַבִּי חֲנִינָא: בְּקוֹשִׁי הִתִּירוּ לְנַחֵם אֲבֵלִים וּלְבַקֵּר חוֹלִים בְּשַׁבָּת. אָמַר רַבָּה בַּר בַּר חָנָה: כִּי הֲוָה אָזְלִינַן בָּתְרֵיהּ דְּרַבִּי אֶלְעָזָר לְשַׁיּוֹלֵי בִּתְפִיחָה, זִימְנִין אָמַר: ״הַמָּקוֹם יִפְקׇדְךָ לְשָׁלוֹם״. וְזִימְנִין אָמַר לֵיהּ: ״רַחֲמָנָא יִדְכְּרִינָךְ לִשְׁלָם״. הֵיכִי עָבֵיד הָכִי? וְהָאָמַר רַב יְהוּדָה: לְעוֹלָם אַל יִשְׁאַל אָדָם צְרָכָיו בִּלְשׁוֹן אֲרַמִּי. וְאָמַר רַבִּי יוֹחָנָן: כׇּל הַשּׁוֹאֵל צְרָכָיו בִּלְשׁוֹן אֲרַמִּי — אֵין מַלְאֲכֵי הַשָּׁרֵת נִזְקָקִין לוֹ, שֶׁאֵין מַלְאֲכֵי הַשָּׁרֵת מַכִּירִין בִּלְשׁוֹן אֲרַמִּי! שָׁאנֵי חוֹלֶה דִּשְׁכִינָה עִמּוֹ.

**William Davidson Edition - English:**
**And Rabbi Ḥanina said: It was** only **with great difficulty that** the Sages **permitted to comfort the mourners and visit the sick on Shabbat,** as both the visitor and the comforter experience suffering on Shabbat. They permitted it only due to the mitzva involved in these activities. **Rabba bar bar Ḥana said: When we would follow Rabbi Elazar to inquire about** the health of **a sick person; sometimes he would say** in Hebrew: **May the Omnipresent remember you for peace**, **and sometimes he would say to him** in Aramaic: **May the all-Merciful remember you for peace.** He would say it in Aramaic when the sick person did not understand Hebrew (Rav Elazar Moshe Horovitz). The Gemara asks: **How did he do this,** pray in Aramaic? **Didn’t Rav Yehuda say: A person should never request** that **his needs** be met **in the Aramaic language**? **And,** similarly, **Rabbi Yoḥanan said: Anyone who requests** that **his needs** be met **in the Aramaic language**, **the ministering angels do not attend to him** to bring his prayer before God, **as the ministering angels are not familiar with the Aramaic language,** but only with the sacred tongue, Hebrew, exclusively. The Gemara responds: **A sick person is different.** He does not need the angels to bring his prayer before God because **the Divine Presence is with him.**


###### Shabbat 12b:3
[Shabbat 12b:3](https://torahapp.org/share/book/Shabbat/r/12b:3)

דְּאָמַר רַב עָנָן אָמַר רַב: מִנַּיִן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא סוֹעֵד אֶת הַחוֹלֶה? — שֶׁנֶּאֱמַר: ״ה׳ יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי״. תַּנְיָא נָמֵי הָכִי: הַנִּכְנָס לְבַקֵּר אֶת הַחוֹלֶה לֹא יֵשֵׁב לֹא עַל גַּבֵּי מִטָּה וְלֹא עַל גַּבֵּי כִּסֵּא, אֶלָּא מִתְעַטֵּף וְיוֹשֵׁב לְפָנָיו, מִפְּנֵי שֶׁשְּׁכִינָה לְמַעְלָה מִמְּרַאֲשׁוֹתָיו שֶׁל חוֹלֶה, שֶׁנֶּאֱמַר: ״ה׳ יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי״. וְאָמַר רָבָא אָמַר רָבִין: מִנַּיִן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא זָן אֶת הַחוֹלֶה? — שֶׁנֶּאֱמַר: ״ה׳ יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי״.

**William Davidson Edition - English:**
**As Rav Anan said** that **Rav said: From where is it derived that the Divine Presence cares for** and aids **the sick person? As it is stated: “God will support him on the bed of illness”** (Psalms 41:4). The Gemara comments: **That was also taught** in a *baraita*: **One who enters to visit the sick person should sit neither on the bed nor on a chair; rather, he should wrap himself** in his prayer shawl with trepidation and awe, **and sit before** the sick person below him, **as the Divine Presence is above the head of the sick person, as it is stated: “God will support him on the bed of illness,”** and he must treat the Divine Presence with deference. On a similar note, **Rava said** that **Ravin said: From where** is it derived **that the Holy One, Blessed be He, feeds the sick person** during his illness? **As it is stated: “God will support him on the bed of illness.”**


###### Shabbat 12b:4
[Shabbat 12b:4](https://torahapp.org/share/book/Shabbat/r/12b:4)

וְלֹא יִקְרָא לְאוֹר הַנֵּר. אָמַר רַבָּה: אֲפִילּוּ גָּבוֹהַּ שְׁתֵּי קוֹמוֹת, וַאֲפִילּוּ שְׁתֵּי מַרְדָּעוֹת, וַאֲפִילּוּ עֲשָׂרָה בָּתִּים זֶה עַל גַּב זֶה. חַד הוּא דְּלָא לִיקְרֵי, הָא תְּרֵי — שַׁפִּיר דָּמֵי. וְהָתַנְיָא לֹא אֶחָד וְלֹא שְׁנַיִם! אָמַר רַבִּי אֶלְעָזָר, לָא קַשְׁיָא: כָּאן בְּעִנְיָן אֶחָד, כָּאן בִּשְׁנֵי עִנְיָנִים. אָמַר רַב הוּנָא: וּבִמְדוּרָה, אֲפִילּוּ עֲשָׂרָה בְּנֵי אָדָם אָסוּר.

**William Davidson Edition - English:**
We learned in the mishna that **one may not read** a book **by candlelight** on Shabbat. **Rabba said:** Since a decree was issued, there is no distinction whether or not the lamp was near enough to him to enable him to adjust the wick. The prohibition applies **even** if the lamp was **two statures** of a person **high, and even** as high as **two plow handles, and even** if it was as high as **ten houses one atop the other.** We learned in the mishna that one may not read, and the Gemara infers: **One may not read, but** for **two,** apparently, he may **well** do so. They will not violate any prohibition, as two people together will certainly not forget the Shabbat prohibition. The Gemara asks: **Wasn’t it taught** in a *baraita* that **neither one nor two** are permitted to read by the light of the lamp? **Rabbi Elazar said:** This is **not difficult,** as there is room to distinguish between them and say that **here,** where two were permitted to read by candlelight, it is referring to a case where they are both engaged **in one matter** and will remind each other to refrain from adjusting the wick. **There,** where two were prohibited to read by candlelight it is referring to a case where they are engaged **in two** different **matters.** Since each is preoccupied with a different text, they will not pay attention and remind each other. **Rav Huna said: And with regard to a bonfire,** where everyone is sitting around it and not adjacent to it, **even** if they were **ten people, it is prohibited** to read by its light. When sitting around a bonfire, everyone sits at a distance from the others, and therefore they do not notice each other, and each is liable to adjust the firebrands to provide himself with more light.


###### Shabbat 12b:5
[Shabbat 12b:5](https://torahapp.org/share/book/Shabbat/r/12b:5)

אָמַר רָבָא: אִם אָדָם חָשׁוּב הוּא — מוּתָּר. מֵיתִיבִי: לֹא יִקְרָא לְאוֹר הַנֵּר, שֶׁמָּא יַטֶּה. אָמַר רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע: אֲנִי אֶקְרָא וְלֹא אַטֶּה. פַּעַם אַחַת קָרָא וּבִקֵּשׁ לְהַטּוֹת. אָמַר: כַּמָּה גְּדוֹלִים דִּבְרֵי חֲכָמִים שֶׁהָיוּ אוֹמְרִים לֹא יִקְרָא לְאוֹר הַנֵּר. רַבִּי נָתָן אוֹמֵר, קָרָא וְהִטָּה וְכָתַב עַל פִּנְקָסוֹ: אֲנִי יִשְׁמָעֵאל בֶּן אֱלִישָׁע, קָרִיתִי וְהִטֵּיתִי נֵר בְּשַׁבָּת, לִכְשֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ אָבִיא חַטָּאת שְׁמֵנָה! אָמַר רַבִּי אַבָּא: שָׁאנֵי רַבִּי יִשְׁמָעֵאל בֶּן אֱלִישָׁע, הוֹאִיל וּמֵשִׂים עַצְמוֹ עַל דִּבְרֵי תוֹרָה כְּהֶדְיוֹט.

**William Davidson Edition - English:**
**Rava said:** Even though they prohibited reading by candlelight due to a decree lest they adjust the wick, **if he is an important person, it is permitted,** as even on weekdays he is not accustomed to adjust a lamp that is dirty with oil. The Gemara **raises an objection** from that which was taught in a *Tosefta*: **One may not read** a book on Shabbat **by the light of the lamp, lest he adjust it.** The *Tosefta* relates that **Rabbi Yishmael ben Elisha said: I will read and will not adjust,** as I will certainly not forget that it is Shabbat. However, **once he read** a book by candlelight **and** he **sought to adjust** the wick. **He said: How great are the words of the Sages, who would say** that **one may not read by candlelight,** as even a person like me sought to adjust the wick. **Rabbi Natan says:** That was not the way it happened. Rather, **he read and** actually **adjusted** the wick, **and he wrote** afterward **in his notebook [*pinkas*]: I, Yishmael ben Elisha, read and adjusted a lamp on Shabbat. When the Temple will be rebuilt I will bring a fat sin-offering** as atonement for this sin. This proves that even an important person like Rabbi Yishmael ben Elisha is liable to adjust the wick. **Rabbi Abba said: Rabbi Yishmael ben Elisha is different, since with regard to the study of Torah, he comports himself like a simple man** with no air of importance, but generally, an important person would not dirty his hands and adjust the wick.


###### Shabbat 12b:6
[Shabbat 12b:6](https://torahapp.org/share/book/Shabbat/r/12b:6)

תָּנֵי חֲדָא: שַׁמָּשׁ בּוֹדֵק כּוֹסוֹת וּקְעָרוֹת לְאוֹר הַנֵּר. וְתַנְיָא אִידַּךְ: לֹא יִבְדּוֹק! לָא קַשְׁיָא: כָּאן בְּשַׁמָּשׁ קָבוּעַ, כָּאן בְּשַׁמָּשׁ שֶׁאֵינוֹ קָבוּעַ. וְאִי בָּעֵית אֵימָא: הָא וְהָא בְּשַׁמָּשׁ קָבוּעַ, וְלָא קַשְׁיָא: הָא בִּדְמִשְׁחָא, וְהָא בִּדְנַפְטָא.

**William Davidson Edition - English:**
On this subject, the Gemara cites two apparently contradictory *baraitot*. **It was taught** in **one** *baraita* that a **servant may examine cups and bowls by candlelight** to check if they are clean. **And it was taught** in **another** *baraita* that **he may not examine** them. The Gemara explains: This is **not difficult.** Rather, **here,** the *baraita* that prohibited examining the cups, is referring **to a regularly** employed **servant** who fears his master and examines the dishes meticulously. Therefore, there is concern lest he come to adjust the wick. While **there,** the *baraita* that permitted examining the cups, is referring **to a servant who is not regularly** employed, does not fear his master, and therefore will not check meticulously. There is no concern lest he come to adjust the wick. **And if you wish, say** instead that **this** *baraita* **and that** *baraita* are both referring **to a regularly** employed **servant. And** this is **not difficult,** as they are not referring to the same kind of lamp. **This** *baraita*, which prohibited examining the dishes, is referring **to an oil lamp,** where there is room for concern lest he adjust it. **And that** *baraita*, which permitted examining the dishes, is referring **to a naphtha** [***nafta***] **lamp.** Since the naphtha lamp is dirty, the servant certainly will not touch it while checking the cups and dishes.


###### Shabbat 12b:7
[Shabbat 12b:7](https://torahapp.org/share/book/Shabbat/r/12b:7)

אִיבַּעְיָא לְהוּ: שַׁמָּשׁ שֶׁאֵינוֹ קָבוּעַ בִּדְמִשְׁחָא מַהוּ? אָמַר רַב: הֲלָכָה וְאֵין מוֹרִין כֵּן. וְרַבִּי יִרְמְיָה בַּר אַבָּא אָמַר: הֲלָכָה וּמוֹרִין כֵּן. רַבִּי יִרְמְיָה בַּר אַבָּא אִיקְּלַע לְבֵי רַב אַסִּי. קָם שַׁמָּעֵיהּ קָא בָּדֵיק לִנְהוֹרָא דִשְׁרָגָא. אֲמַרָה לֵיהּ דְּבֵיתְהוּ: וּמָר לָא עָבֵיד הָכִי? אֲמַר לַהּ: שִׁבְקֵיהּ, כְּרַבֵּיהּ סְבִירָא לֵיהּ.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: **What is** the ruling with regard to **a servant who is not regularly** employed in terms of examining cups and dishes by the light of **an oil lamp?** Is he permitted to examine the cups by candlelight, or not? From the perspective of his being a servant not regularly employed, it should be permitted. On the other hand, because it is an oil lamp it should be prohibited. **Rav said: The *halakha*** is that it is permitted, **and,** however, *ab initio* **a** public **ruling is not issued to that effect** so that they will not come to sin. However, one who knows the *halakha* that it is permitted may practice accordingly. **Rabbi Yirmeya bar Abba said: That *halakha* is** that it is permitted **and a** public **ruling is issued to that effect.** The Gemara relates that **Rabbi Yirmeya bar Abba happened to** come to **the house of Rav Asi** on Shabbat. Rabbi Yirmeya’s **servant stood and examined the cups by the light of a lamp** [***sheraga***], as he was not a regularly employed servant in the house of Rav Asi. Rav Asi’s **wife said to** Rav Asi: But **the Master,** you, **does not do so.** You prohibit doing so. Why is the servant of Rabbi Yirmeya examining the cups? **He said to her: Leave him, he holds in accordance with** the opinion of **his master.**


###### Shabbat 12b:8
[Shabbat 12b:8](https://torahapp.org/share/book/Shabbat/r/12b:8)

בֶּאֱמֶת אָמְרוּ הַחַזָּן כּוּ׳. וְהָאָמְרַתְּ רֵישָׁא ״רוֹאֶה״. מַאי לָאו, לִקְרוֹת?! לָא, לְסַדֵּר רָאשֵׁי פָּרָשִׁיּוֹתָיו. וְכֵן אָמַר רַבָּה בַּר שְׁמוּאֵל: אֲבָל מְסַדֵּר הוּא רָאשֵׁי פָּרָשִׁיּוֹתָיו, וְכוּלַּהּ פָּרָשָׁה לָא.

**William Davidson Edition - English:**
We learned in the mishna that **in truth they said** that **the attendant** sees where in the book the children under his supervision are reading, but he himself should not read. The Gemara asked: **Didn’t you say in the first clause** of the mishna that the attendant **sees? Doesn’t** that mean that he sees in order **to read?** How can that part of the mishna conclude by saying that he may not read? The Gemara answers: **No,** it does not mean that the attendant is permitted to actually read; rather, he is only permitted **to** look and **arrange the beginning of his sections** of the Torah that **he** must read the next day. **And so too, Rabba bar Shmuel said: However, he may arrange the beginning of his sections** that he must read the next day. The Gemara asks: **And** may he **not** read **the entire section?**