Shabbat

and he bore a reputation that he did not accept bribes.  They wished to expose him,  so she brought him a golden lamp, went before him, [and] said to him, 'I desire that a share be given me in my [deceased] father's estate.' 'Divide,' ordered he. Said he [R. Gamaliel] to him, 'It is decreed for us, Where there is a son, a daughter does not inherit.' [He replied], 'Since the day that you were exiled from your land the Law of Moses has been superseded  and another book  given, wherein it is written, 'A son and a daughter inherit equally.'  The next day, he [R. Gamaliel] brought him a Lybian ass. Said he to them, 'Look  at the end of the book, wherein it is written, I came not to destroy the Law of Moses nor  to add to the Law of Moses,  and it is written therein, A daughter does not inherit where there is a son. Said she to him, 'Let thy light shine forth like a lamp.'  Said R. Gamaliel to him, 'An ass came and knocked the lamp over!' AND WHY DO WE NOT READ [THEM], etc. Rab said: They learnt this only for the time of the Beth Hamidrash, but we may read [them] when it is not the time of the Beth Hamidrash. But Samuel said: We may not read them [on the Sabbath] even when it is not the time of the Beth Hamidrash. But that is not so, for Nehardea was Samuel's town, and in Nehardea they closed the prescribed lesson [of the Pentateuch] with [a reading from] the Hagiographa at minhah on the Sabbath?  Rather if stated it was thus stated: Rab said, They learnt this only in the place of the Beth Hamidrash; but we may read [them] elsewhere than in the Beth Hamidrash. While Samuel said: Whether in the place of the Beth Hamidrash or elsewhere, at the time of the Beth Hamidrash  we may not read [them]; when it is not the time of the Beth Hamidrash we may read them. And Samuel is consistent with his view, for in Nehardea they closed the prescribed lesson [of the Pentateuch] with  [a reading from] the Hagiographa. R. Ashi said, In truth, it is as we first stated, Samuel [ruling] according to R. Nehemiah.  For it was taught: Though they [the Sages] said, Holy writings may not be read, yet they may be studied, and lectures thereon may be given. If one needs a verse, he may bring [a Scroll] and see [it] therein. R. Nehemiah said: Why did they rule, Holy Writings may not be read? So that people may say, If Holy Writings may not be read, how much more so secular documents! MISHNAH. ONE MAY SAVE THE SHEATH OF A SCROLL TOGETHER WITH THE SCROLL, AND THE CONTAINER OF TEFILLIN  TOGETHER WITH THE TEFILLIN, EVEN IF IT [ALSO] CONTAINS MONEY. AND WHITHER MAY WE RESCUE THEM? INTO A CLOSED ALLEY; BEN BATHYRA RULED: EVEN INTO AN OPEN ONE. GEMARA. Our Rabbis taught: If the fourteenth [of Nisan] falls on the Sabbath, the Passover sacrifice is flayed as far as the breast:  this is the view of R. Ishmael son of R. Johanan b. Berokah. But the Sages maintain: We flay the whole of it. As for R. Ishmael son of R. Johanan b. Berokah, it is well, [the reason being] that the requirements for the Sanctuary  have been fulfilled;  but what is the reason of the Rabbis? — Said Rabbah b. Bar Hanah in R. Johanan's name: Because Scripture saith, The Lord hath made every thing for his own purpose.  But what is there here 'for his own purpose?' R. Joseph said: So that it should not putrefy.  Raba said: So that Divine sacrifices should not lie like a nebelah. Wherein do they differ? — They differ where it is lying on a gold table,  or if it is a day of the north wind.  Now R. Ishmael son of R. Johanan b. Berokah, how does he dispose of this [verse], 'The Lord hath made every thing for his own purpose'? — [That teaches] that one must not draw out the emurim  before the stripping of the skin.  What is the reason? — Said R. Huna son of R. Nathan: On account of the threads. R. Hisda observed in Mar 'Ukba's name: What did his companions answer to R. Ishmael son of R. Johanan b. Berokah? They argued thus with him: If the sheath of a Scroll may be rescued together with the Scroll, shall we then not flay the Passover sacrifice of its skin?  How compare! There it is [mere] handling, whereas here it is work.  — Said R. Ashi, They differ in two things, viz., in respect of both handling and labour, and they argue thus with him: If the sheath of a Scroll may be saved together with the Scroll, shall we not handle the skin on account of the flesh.