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8039

Mishnah, Shabbat, 17.1
כָּל הַכֵּלִים נִטָּלִין בְּשַׁבָּת וְדַלְתוֹתֵיהֶן עִמָּהֶן, אַף עַל פִּי שֶׁנִּתְפָּרְקוּ בְשַׁבָּת. שֶׁאֵינָן דּוֹמִין לְדַלְתוֹת הַבַּיִת, לְפִי שֶׁאֵינָן מִן הַמּוּכָן: All utensils may be carried on Shabbat and their doors with them, even if they became detached on Shabbat, for they are not like the doors of a house, which are not set aside for use.

Intertexts (texts cited often on the same page as the searched text):

4 results
1. Dead Sea Scrolls, Damascus Covenant, 10.22 (2nd cent. BCE - 1st cent. CE)
2. Mishnah, Shabbat, 3.4, 13.2-13.4, 16.1, 23.4 (1st cent. CE - 3rd cent. CE) 3.4. It once happened that the people of Tiberias conducted a pipe of cold water through an arm of the hot springs. The sages said to them: if this happened on the Shabbat, it is like hot water heated on the Shabbat, and is forbidden both for washing and for drinking; If on a festival, it is like water heated on a festival, which is forbidden for washing but permitted for drinking. A miliarum which is cleared of its ashes--they may drink from it on Shabbat. An antiki even if its ashes have been cleared--they may not drink from it." 13.2. He who makes two loops, on either the cross-pieces [nirim] or one the slips [keros], or in a sifter, sieve, or basket, is liable. And he who sews two stitches, and he who tears in order to sew two stitches [is liable]." 13.3. He who tears in his anger or [in mourning] for his dead, and all who damage are exempt. But he who damages in order to repair, his measure [for liability] is as for repairing." 13.4. The minimum measure for bleaching, hackling, dyeing or spinning is a full double sit. And he who weaves two threads together, the minimum meausure is a full sit." 16.1. All sacred writings may be saved from a fire, whether we read from them or not [on Shabbat]. And even if they are written in any language, they must be stored. And why do we not read them? Because of the neglect of the study house. One may save the container of a scroll together with the scroll, and the container of tefillin together with the tefillin, even if it [also] contains money. And to where may one rescue them? Into a closed alley. Ben Batera says: even into an open one." 23.4. One may go to the Shabbat border before nightfall in order to attend to the affairs of a bride or of a corpse to bring him a coffin and shrouds. If a non-Jew brings reed-pipes on Shabbat, one must not bewail an Israelite with them, unless they came from a near place. If he made a coffin for himself or dug a grave for himself, an israelite may be buried in it. But if [he made it] for the sake of an Israelite, [the Israelite] may never be buried in it."
3. Tosefta, Shabbat, 13.2-13.5 (1st cent. CE - 2nd cent. CE)
4. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE) 115a. מותר בקניבת ירק (ואמר רבי חייא בר אבא אמר רבי יוחנן יום כיפורים שחל להיות בחול) מפצעין באגוזים ומפרכסין ברימונים מן המנחה ולמעלה מפני עגמת נפש דבי רב יהודה מקנבי כרבא דבי רבה גרדי קארי כיון דחזא דהוו קא מחרפי אמר להו אתא איגרתא ממערבא משמיה דר' יוחנן דאסיר:, br br big strongהדרן עלך ואלו קשרים /strong /big br br,מתני׳ big strongכל /strong /big כתבי הקדש מצילין אותן מפני הדליקה בין שקורין בהן ובין שאין קורין בהן אע"פ שכתובים בכל לשון טעונים גניזה ומפני מה אין קורין בהם מפני ביטול בית המדרש:, big strongגמ׳ /strong /big איתמר היו כתובים תרגום או בכל לשון רב הונא אמר אין מצילין אותן מפני הדליקה ורב חסדא אמר מצילין אותן מפני הדליקה אליבא דמאן דאמר ניתנו לקרות בהן דכולי עלמא לא פליגי דמצילין כי פליגי אליבא דמאן דאמר לא ניתנו לקרות בהן רב הונא אמר אין מצילין דהא לא ניתנו לקרות בהן רב חסדא אמר מצילין משום בזיון כתבי הקדש תנן כל כתבי הקדש מצילין אותן מפני הדליקה בין שקורין בהן בין שאין קורין בהן אע"פ שכתובין בכל לשון מאי לאו שקורין בהן נביאים ושאין קורין בהן כתובים אע"פ שכתובין בכל לשון דלא ניתנו לקרות בהן וקתני מצילין ותיובתא דרב הונא,אמר לך רב הונא ותסברא אימא סיפא טעונין גניזה השתא אצולי מצילינן גניזה מיבעי אלא רב הונא מתרץ לטעמיה ורב חסדא מתרץ לטעמיה רב הונא מתרץ לטעמיה בין שקורין בהם נביאים ובין שאין קורין בהם כתובים במה דברים אמורים שכתובין בלשון הקדש אבל בכל לשון אין מצילין ואפילו הכי גניזה בעו רב חסדא מתרץ לטעמיה בין שקורין בהן נביאים ובין שאין קורין בהן כתובים אע"פ שכתובין בכל לשון נמי מצילין והכי קאמר ומקק שלהן טעונין גניזה,מיתיבי היו כתובים תרגום וכל לשון מצילין אותן מפני הדליקה תיובתא דרב הונא אמר לך רב הונא האי תנא סבר ניתנו לקרות בהן ת"ש היו כתובין גיפטית מדית עיברית עילמית יוונית אע"פ שלא ניתנו לקרות בהן מצילין אותן מפני הדליקה תיובתא דרב הונא אמר לך רב הונא תנאי היא דתניא היו כתובין תרגום ובכל לשון מצילין אותן מפני הדליקה ר' יוסי אומר אין מצילין אותן מפני הדליקה,אמר ר' יוסי מעשה באבא חלפתא שהלך אצל רבן גמליאל בריבי לטבריא ומצאו שהי' יושב על שלחנו של (יוחנן הנזוף) ובידו ספר איוב תרגום והוא קורא בו אמר לו זכור אני ברבן גמליאל אבי אביך שהיה עומד ע"ג מעלה בהר הבית והביאו לפניו ספר איוב תרגום ואמר לבנאי שקעהו תחת הנדבך אף הוא צוה עליו וגנזו ר' יוסי ברבי יהודה אומר עריבה של טיט כפו עליו אמר רבי שתי תשובות בדבר חדא וכי טיט בהר הבית מנין ועוד וכי מותר לאבדן ביד אלא מניחן במקום התורפה והן מרקיבין מאליהן מאן תנאי 115a. btrimming vegetables is permitted. And Rabbi Ḥiyya bar Abba saidthat bRabbi Yoḥa said:If bYom Kippur occurs ona bweekday, one may crack nuts and remove pomegranate seeds fromthe late bafternoon and onward,because doing so involves no actual labor and bdue 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 bRav Yehuda’s house would trim cabbage.The members of bRabba’s house would scrub gourds. OnceRabba bsawthat bthey were doingthis bearly,before the late afternoon, bhe said to them: A letter came from the West,i.e., from Eretz Yisrael, bin the nameof bRabbi Yoḥa,saying that doing so is bprohibited. /b,, strongMISHNA: /strong With regard to ball sacred writings, one may rescue them from the fireon Shabbat, bwhether they are readin public, e.g., Torah or Prophets scrolls, bor whether they are not readin public, e.g., Writings scrolls. This ruling applies beven though they were written in anyforeign blanguage.According to the Rabbis, those scrolls are not read in public, but they are still sacred and require burial. bAnd whydoes bone not readthe Writings on Shabbat? bDue to suspensionof Torah study bin the study hall.People came to the study hall at specific times on Shabbat to hear words of ihalakha,and other texts were not allowed at those times., strongGEMARA: /strong bIt was statedthat iamora’imdebated the status of sacred writings bwritten inAramaic btranslation or in anyother blanguage. Rav Huna said: One may not rescue them from the fireon Shabbat. bAnd Rav Ḥisda said: One may rescue them from the fireon Shabbat. The Gemara adds: bAccording to the one who saidthat sacred writings written in other languages bmay be read, everybody agreesthat bone may rescuethem. bWhere they argueis baccording to the one who said that they may not be read. Rav Huna said: One may not rescuethem, bas they may not be read.Whereas bRav Ḥisda said: One may rescuethem bdue to disgrace to sacred writingsthat will result. bWe learnedin the mishna: With regard to ball sacred writings, one may rescue them from the fireon Shabbat bwhether they are readin public bor whether they are not readin public, beven if they are written in anyforeign blanguage. What, is it notthat the phrase: b“That they are read”is referring to the books of the bProphets, andthe phrase: b“That they are not read”is referring to the bWritings? Even though these arebooks bwritten in anyforeign blanguage, which may not be read, it is taught that one may save them.This then is ba conclusive refutation ofthe opinion of bRav Huna. /b, bRav Hunacould have bsaid to you: Anddo byou understandthe mishna that way? bSay the latter clauseof the mishna, which states: They brequire burial.This is unnecessary, as bnow,that it was mentioned that bwe rescue themfrom the fire, bis it necessaryto say that they require bburial? Rather,the mishna must be emended. bRav Huna reconcilesthe mishna bin accordance with his reasoning, and Rav Ḥisda reconcilesthe mishna bin accordance with his reasoning. Rav Huna reconcilesthis bin accordance with his reasoning: Whether they are readis referring to the bProphets, and whether they are not readis referring to the bWritings. In whatcase bisthis bstatement said? It isin a case bwhere they are written in the holy tongue, butif they are not written in Hebrew but bin anyother blanguage,they are bnot rescuedfrom the fire on Shabbat, band even so, they require burial. Rav Ḥisda reconcilesthe mishna bin accordance with his reasoning: Whether they are readis referring to the bProphets, and whether they are not readis referring to the bWritings, even if they are written in any languageother than Hebrew, they are balso rescued. And this is whatthe mishna bis saying: And even the decayedsections of parchment brequire burial. /b,The Gemara braises an objectionfrom that which was taught in a ibaraita /i: If bthey were written inAramaic btranslationor in bany languageother than Hebrew, bthey are rescued from the fireon Shabbat. And this is a bconclusive refutationof the opinion of bRav Huna,who states that these are not rescued. bRav Hunacould have bsaid to you: This itannaholdsthat sacred writings not written in Hebrew bmay be read,whereas Rav Huna stated his ruling in accordance with the opinion of the itannawho holds that they may not be read, and therefore may not be rescued. bComeand bhearanother proof from that which was taught in a different ibaraita /i: Sacred writings that bwere writtenin bCoptic,Egyptian; bMedian; iIvrit /i,i.e., ancient Hebrew script; bEilamitic;or bGreek are rescued from the fireon Shabbat, beven though they may not be read.This is a bconclusive refutationof the opinion of bRav Huna,who holds that they are not rescued. bRav Hunacould have bsaid to you: This isa dispute between itanna’im,as it was taughtin a ibaraita /i: If bthey were written inAramaic btranslation or in any languageother than Hebrew, bone may rescue them from the fireon Shabbat. bRabbi Yosei says: One may not rescue them from the fire. /b, bRabbi Yosei said:There was ban incident involvingmy bfather, Ḥalafta, who went to the esteemed Rabban Gamlielof Yavne in bTiberias, where he found him sitting at the table of Yoḥa HaNazuf and in his handthere was ba translation of the book of Job, and he was readingfrom bit.Yoḥa bsaid toRabban Gamliel of Yavne: bI 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 thisbook bunder the course of bricks.When he heard of that incident, Rabban Gamliel of Yavne bordered that itbe buried band he buried it. Rabbi Yosei, son of Rabbi Yehuda, saysthat on the Temple Mount bthey overturned a large bowl of mortar on it. RabbiYehuda HaNasi bsaid:There are btwo responses to thisthat prove that it did not happen: bOne, from where would they get mortar on the Temple Mount?Construction on the Temple Mount was performed with other materials, not with mortar. bAnd furthermore, is it permitted toactively bdestroyeven sacred writings that are not read, bwith one’s hands? Rather,at the very least bthey leave them in a neglected place,where they are likely to decompose quickly, band they decay on their own.The Gemara seeks to clarify: bWho arethe itanna’im /iwho dispute this ihalakhaaccording to Rav Huna?

Subjects of this text:

subject	book bibliographic info
adverbial phrases	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
arabic	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
aramaic,babylonian jewish	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
aramaic,mandaic	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
bagdana	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
baγ	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
bei abeidan	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
books,jewish	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
dead sea scrolls,covenant of damascus	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 137
disputation	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
dynamism,of prohibitions	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
dēw,dēwēsnān,daivadāna (demon,demon-worshipers,temple of demons)	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
formulations,apodictic,dynamism	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
formulations,apodictic,prohibitions	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
halakhah,origins of	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 137
halakhah,sabbath halakhah	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 137
historicity	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
inscriptions,iranian	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
intercultural encounters,rabbinic jews and (sasanian) others	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51
intercultural encounters	Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
iranian (ērān),languages	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
magic	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
middle persian (literature)	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
mishnah,and dead sea scrolls	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 137
narrativity,adverbial phrases	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
narrativity	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
near eastern law,word order	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
old persian	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
persepolis	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
qotel,negative (qotlim,ein)	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
qotel	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
sabbath	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
sabbath rules	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
shaked,shaul	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
specificity	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
syriac (literature)	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51
temples	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
transmission of knowledge'	Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
transmission of knowledge	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51
word order	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
xerxes	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 51; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 51
yiqtol form	Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32