Study Shabbat folio 121A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
that performing immersion at its designated time is not a mitzva, and we seek a reed to wrap around God’s name even if it means postponing immersion to the next day, and R' Yosei holds that immersion at its designated time is a mitzva, and therefore we do not seek a reed, since immersion cannot be p
The Talmud asks: And does R' Yosei hold that immersion at its designated time is a mitzva? Wasn’t it taught in a baraita: With regard to a zav and a zava, a male and female metzora, one who has sex with a menstruating woman, and a person impure with impurity imparted by a corpse, their immersion is
Mishnah: If a non-Jew comes to extinguish a Jew’s fire on Shabbat, one may not say to him: Extinguish, and: Do not extinguish, because responsibility for his rest is not incumbent upon the Jew. However, if a Jewish child comes to extinguish a fire on Shabbat, they do not listen to him and allow hi
Talmud: R' Ami said: During a fire, the rabbis permitted to say in the presence of non-Jews: Anyone who extinguishes the fire will not lose, so that the non-Jews will come and extinguish the fire; it is only prohibited to tell non-Jews to do so explicitly. The Talmud suggests: Let us say that the
A baraita states: There was an incident that a fire ignited on Shabbat in the courtyard of Yosef ben Simai in a place called Shiḥin. And men came from the fortress [gistera] of Tzippori to extinguish the fire, because he was a steward [apotropos] of the king and they wanted to help him. However, Yo