Siman - Shabbos Daf 149
- Not counting from a list.
The Mishnah on Daf 148b stated that a person may count his guests and delicacies orally but not from a written note. The Gemara brings a machlokes Amoraim as to the reason.
Rav Bibi says גזרה שמא ימחוק - it is a d’Rabbanon that was enacted lest one erase something from the list (and be עובר the melacho of מוחק). Rashi explains that the host might see that he did not prepare enough food for all of his guests and he will delete some guests from his list so that his servant will not invite them. It’s a d’Rabbanon because mid’Oraysa, one is has only transgressed the melacha of mocheik, erasing, if it is to make space for writing.
Abaye says גזרה שמא יקרא בשטרי הדיוטות – it is a d’Rabbanon that was enacted lest one read from common documents, which Rashi understands as business related documents.
- Gazing at pictures
It was taught in a Baraisa that one is forbidden from reading on Shabbos the captions under a picture or artworks such as scenes of Dovid fighting Golyas. Rashi explains that reading from them on Shabbos is prohibited because one many come to read from shtarei hedyotos.
The Baraisa continues and prohibits gazing at artwork even during the week as it is stated in the passuk אל תפנו אל האלילים – Do not turn to idols. Rebbe Chanin interprets the passuk to mean אל תפנו אל מדעתכם – Do not turn to that which comes from your minds. Rashi explains that the word אלילים is related to the word חללים - recesses, referring to the recesses of one’s mind.
The Rishonim debate whether this prohibition applies only to gazing at items designated for avodah zarah even if they have not been worshipped, or it is a broader application to art in general.
- Causing another to be punished
Rebbe Yaakov brei d’Bas Yaakov said כל שחבירו נענש על ידו – Anyone whose friend was punished on his account אין מכניסין אותו במחיצתו של הקדוש ברוך הוא – is not admitted into the enclosure of HaKadosh Boruch Hu.
In seeking the source for Rebbe Yaakov’s statement, the Gemara mentions an incident involving Tzidkiyah and Nevuchadnetzar, suggesting that Tzidkiyah was responsible for Nevuchadnetzar’s punishment. The Gemara rejects this premise in part because Rav Yehudah said in the name of Rav that Tzidkiyah was righteous and a helpless victim, who Hashem protected when Nevuchadnetzar sought to do a disgraceful deed to him.
