Study Shabbat folio 107B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
with regard to those animals enumerated by the rabbis as having skin, since their skin is considered by the rabbis to be similar to their flesh. The Talmud asks: On the contrary, those that the rabbis enumerated, whose skin and flesh are equated, do not have skins. And Abaye said: This is what the t
But still, is it clear that they do not disagree with regard to the matter of Shabbat? Wasn’t it taught in a baraita: One who traps one of the 8 creeping animals mentioned in the Torah on Shabbat is liable, as is one who wounds them, if they are creeping animals that have skins? And what is consid
Rav Ashi said: Who is the first tanna? It is R' Yehuda, who follows the texture of the skin. He does not distinguish between those creeping animals whose skin is considered like flesh and those whose skin is discrete from the flesh as the verses may imply; rather, creeping animals are distinguished
Levi raised a dilemma before R' Yehuda HaNasi: From where is it derived that a wound is defined as something irreversible? He answered him that it is derived as it is written: “Can a Cushite change his skin, or a leopard its spots [ḥavarburotav]?” (Jeremiah 13:23). The Talmud explains: What does ḥ
We learned in the Mishnah: And one who traps other abominations is exempt. The Talmud infers: If one kills them he is liable. The Talmud asks: Who is the tanna who holds this opinion? R' Yirmeya said: It is the opinion of R' Eliezer, as it was taught in a baraita that R' Eliezer says: One who kills