Shabbat

things of which people are not sure  unless they [first] stumble over them  are in thy hands; [therefore] be thou our judge. In that day [yissa] shall he lift up [his voice] saying, I will not be an healer:  'yissa' denotes nought but swearing, and thus it is said, Thou shalt not take [tissa] the name of the Lord [thy God in vain].  I will not be a binder up [hobesh]: I will not be of those who shut themselves up [hobeshe] in the Beth Hamidrash. And in my house in neither bread nor clothing: I possess no mikra,  mishnah, or gemara  — How does that follow: perhaps it is different there, for had he said to them, 'I have studied them' [the reasons of the Law], they would have retorted, 'Then tell [them] to us'? — Then let him say that he had learnt and forgotten: why [state], 'I will not be a binder up' at all?  — There is no difficulty: here it is in connection with learning;  there in connection with worldly affairs. MISHNAH. ONE MAY SAVE A BASKET FULL OF LOAVES, EVEN IF IT CONTAINS [SUFFICIENT FOR] A HUNDRED MEALS, AND A ROUND CAKE OF PRESSED FIGS,  AND A BARREL OF WINE, AND HE [THE OWNER] MAY SAY TO OTHERS, 'COME AND SAVE FOR YOURSELVES'; AND IF THEY ARE WISE, THEY MAKE A RECKONING WITH HIM AFTER THE SABBATH.  WHITHER MAY THEY BE SAVED? INTO A COURTYARD PROVIDED WITH AN 'ERUB. BEN BATHYRA SAID: EVEN INTO A COURTYARD UNPROVIDED WITH AN 'ERUB. AND THITHER HE MAY CARRY OUT ALL. THE UTENSILS [HE REQUIRES] FOR HIS USE;  AND HE PUTS ON ALL THAT HE CAN PUT ON AND WRAPS HIMSELF IN ALL WHEREWITH HE CAN WRAP HIMSELF;  R. JOSE SAID: [ONLY] EIGHTEEN GARMENTS.  THEN HE MAY PUT ON [GARMENTS] AFRESH  AND CARRY THEM OUT, AND SAY TO OTHERS, 'COME AND RESCUE WITH ME.' GEMARA. But he [the Tanna] teaches in the first clause,  three meals, but no more? — Said R. Huna, There is no difficulty: here it means that he comes to save [the whole basket simultaneously]; there he comes to collect [food]: if he comes to save, he may save all;  if he comes to collect, he may collect only for three meals. R. Abba b. Zabda said in R. Idi's name: Both are where one comes to collect, yet there is no difficulty: here it is into the same courtyard;  there it is into another courtyard. R. Huna the son of R. Joshua asked: What if one spreads out his garments, collects and places [therein], collects and places [therein]?  Is it like one who comes to save,  or like one who comes to collect? — [Come and hear]:  Since Raba said, R. Shizbi misled R. Hisda by teaching, 'Provided that he does not procure a vessel which holds more than three meals', it follows that it is like one who comes to save,  and it is permitted. R. Nahman b. Isaac observed to Raba: Why is it an error? — He replied: Because it is stated, 'provided that he does not bring another vessel and catch [the dripping liquid] or another vessel and join it [to the roof]': [thus] only another vessel may not [be brought], but he may save as much as he desires in the same vessel. AND A ROUND CAKE OF PRESSED FIGS, etc. What have we to do with a reckoning? Surely they acquire it from hefker?  — Said R. Hisda: They spoke here of pious conduct.  Will pious men take payment for the Sabbath? objected Raba.  Rather said Raba, We refer here to a God-fearing person, who does not wish to benefit from others, yet is unwilling to trouble for nothing,  and this is its meaning: AND IF THEY ARE WISE, that they know that in such a case it is not payment for the Sabbath,  THEY MAKE A RECKONING WITH HIM AFTER THE SABBATH. WHITHER MAY THEY BE SAVED, etc. Why does he state here [SAVE] FOR YOURSELVES, whilst there he states, RESCUE WITH ME? — I will tell you: in connection with food he states. FOR YOURSELVES, because food for three meals only is fit for himself; but in connection with garments he states, RESCUE WITH ME, because they are fit for him all day. Our Rabbis taught: He may put on, carry out, and take off, then again put on, carry out, and take off, even all day: this is R. Meir's view. R. Jose said: [Only] eighteen garments. And these are the eighteen garments: a cloak, undertunic,  hollow belt,  linen [sleeveless] tunic, shirt, felt cap, apron, a pair  of trousers, a pair of shoes, a pair of socks, a pair of breeches, the girdle round his loins, the hat on his head and the scarf round his neck. MISHNAH. R. SIMEON B. NANNOS SAID: ONE MAY SPREAD A GOAT SKIN  OVER A BOX, CHEST, OR TRUNK  WHICH HAS CAUGHT FIRE, BECAUSE HE SINGES;  AND ONE MAY MAKE A BARRIER WITH ALL VESSELS, WHETHER FULL [OF WATER] OR EMPTY, THAT THE FIRE SHOULD NOT TRAVEL ONWARD. R. JOSE FORBIDS IN THE CASE OF NEW EARTHEN VESSELS FILLED WITH WATER, BECAUSE SINCE THEY CANNOT STAND THE HEAT, THEY WILL BURST AND EXTINGUISH THE FIRE. GEMARA. Rab Judah said in Rab's name: If a garment catches fire on one side, water may be poured on to it on the other, and if it is [thereby] extinguished, it is extinguished. An objection is raised: If a garment catches fire on one side, one may take it off and cover himself with it, and if it is extinguished, if it extinguished; and likewise if a Scroll of the Law catches fire, one may spread it out and read it, and if it is extinguished, it is extinguished?