Siman - Shabbos Daf 120
- Saving a basket with many meals
The next Mishnah states that one may save a basket full of loaves from a burning house, even though it has enough in it for a hundred meals, which contradicts the previous Mishnah that stated one is only permitted to save enough food for three meals.
Rav Huna answered that the two cases are different. In this Mishnah a person is coming to save (בא להצל) one basket of food from a burning house, therefore he may save everything in it. Rashi explains that in this instance it only requires a single act of removal. In the previous Mishnah, however, the person is coming to bundle together (בא לקפל) several baskets of food, which requires separate efforts, and therefore he is limited to only saving enough food for three meals.
Rav Abba bar Zavda presents a different answer.
- Containing a fire
The next Mishnah introduces a machlokes Tannaim regarding containing a fire.
Rebbe Shimon ben Nannas says one may spread a kid’s hide over a carriage, trunk or closet that are on fire because it only singes the hide. Similarly, one can make a partition with all kinds of keilim, whether they are full or empty, to prevent the fire from passing. Rashi explains that the case of them being full, is when they are full of water.
Rebbe Yose prohibits using new earthenware vessels filled with water because they cannot withstand the fire, and when they burst they will extinguish the fire.
The Gemara clarifies that according to Rebbe Shimon ben Nannas, there is no concern if the vessels bursts, since he holds גרם כבוי מותר, causing extinguishment indirectly, is permitted.
- Tevilah for someone with Hashem’s name written on his skin
The Gemara brings a Baraisa that contradicts both Rebbe Yose and the Rabbanon (Rebbe Shimon ben Nannas). The Baraisa states that a person that has the name of G-d written on his skin, should not wash or anoint that area. He also may not stand in a filthy place. Lastly, if he is required to do a tevilah shel mitzvah, he should wrap a blade of reed grass over the name and then immerse himself. Rebbe Yose says he may descend in an ordinary way, as long as he does not directly rub off the Name. Apparently, the Rabbanon hold that indirect causing of erasure is forbidden, whereas Rebbe Yose holds that it is permitted, the opposite of what they hold about indirectly extinguishing?
The Gemara resolves the contradiction of the Rabbonon by stating that the reason for requiring covering the written Name of Hashem with reed grass, is not because it will cause the erasure of Hashem’s name, but rather that it is prohibited to stand naked before the written Name. The Gemara resolves the contradiction of Rebbe Yose, as well.
