Daf 115

1) You can save all holy Sefarim from a fire on Shabbos. [R' Tam says that our Perek only refers to the house that's burning since you're panicky that it will burn down fast and you'll come to extinguish it. However, you may save anything from other houses (that you're afraid that the fire may spread to).]

2) There is a Tannaic argument whether you may read foreign language translations of Tanach. [Rashi says that the one who forbids is R' Shimon b. Gamiel in Megila that holds that they only allow writing it in Greek. Tosfos quotes R' Poras that says the reason it's forbidden is because since it's not given to be written in this language, it's like you're reading it by heart (i.e., without a Kosher Sefer) and you can't read P'sukim by heart. However, Tosfos disagrees. After all, you can say Targum by heart, like we see R' Yosef said Targum (although he was blind).

3) According to the opinion that you may not read them, there is an argument between R' Huna who says that you can't save them from a fire on Shabbos since you can't read them, and R' Chisda says you can save them since it's a disgrace to allow Sefarim to burn. (The Gemara concludes Tannaim also argue). [Tosfos adds: nowadays, you're allowed to read all translations, as we have the Heter of "it's time to do for Hashem, we let go (of some rules of the Torah)." Since we now can write down Torah Baal Peh, translations are no worse.]

4) You can't save paper with Brachos written on them from a fire, nor can you save amulets even though they have names of Hashem written in them. Therefore, those who wrote them are as if they burned them.

5) If you wrote the Sefarim with other dyes besides the regular ink, although it doesn't last like ink [Tosfos: even though the Sefer Torah is Pasul], you may save them on Shabbos [Tosfos: since they have the names of Hashem in them] except for Megilas Esther [Tosfos: since it doesn't contain any names of Hashem.]

6) You can only save an erased Sefer Torah if there remains eighty five words like the Parsha of "Vayihi B'nisoah." However, you can't save it if it contains less letters unless there is a name of Hashem in it.

7) R' Huna says that it's only if the eighty five letters are close together, but not if they're scattered throughout the Sefer Torah. R' Chisda permits it even if they're scattered. However, if the letters combine to full words, then everyone holds you can save it even if the words are scattered through the whole Sefer Torah.

Daf 116

8) This is only by erased Klaf that we can say lost its Kedusha, but if the Klaf never had anything written on it because it was the margins, there's an unresolved inquiry whether you can save it from a fire. Although we don't allow the erased Klaf because it still has their margins attached to them; it' not a proof that we don't save margins. After all, we can say that it refers to a case where they cut out the margins. Although we see that the margins make hands Tamai like the Sefer, it's not necessarily since it has the Kedusha of the Sefer, but just because it's now a part of the Sefer.

9) The Chachumim say that you can't save Sefarim of a heretic from the fire. R' Yossi says that, during the week, you cut out Hashem's names and burn the rest. R' Tarfon says to burn the whole thing with the names of Hashem. [Tosfos explains: this is only if you found it in the heretic's possession. However, if you know that the heretic wrote it, everyone agrees that you burn it with Hashem's name, as it says in Gitten.]

10) It's forbidden to read Kesuvim on Shabbos. According to the first version; Rav says it's only in middle of the Beis Medrish, and Shmuel says it's even outside the Beis Medrish if it's during the time designated to learn in the Beis Medrish, since it draws your attention, you might be too absorbed in it and miss the Drasha. However, you may read it when it's not time for the Beis Medrish, and therefore Shmuel, the rabbi of Nahrdai, instituted to read Kesuvim at the Mincha Torah reading.

11) According to the second version; Rav forbids it anyplace during the time designated to learn in the Beis Medrish. Shmuel says that it's forbidden even not in the time of th Beis Medrish according to R' Nechemia. As he held that you can't read Kesuvim the whole day. This is for people to think that, if I can't read Kesuvim, of course I can't read mundane documents. [Rashi explains "mundane documents": it's reading a letter. Tosfos adds: it only includes loan documents, but you may read a letter. After all, if you didn't read it yet, you can read it since it might contain vital information. If you know what's written in it, then you don't have any gain reading it.] However, Shmuel himself held like the Rabanan, so that's why Nahardai read Kesuvim by Mincha.

12) [Tosfos says that you can't read war books written in other languages since it's no worse than the titles written under paintings, which we forbid later in the Mesechta. However, Tosfos concludes; I don't know who allowed it during the week since it's a topic for "Moshev Leitzim," a meeting of scoffers.]

13) You can save the Tefilin bag along with the Tefilin, and the Sefer cover along with the Sefer, even if they're also holding money.

14) When you bring a Korban Pesach on Shabbos, R' Yishmael the son of R' Yochanna b. Broka holds that they flayed off the skin until the chest so that they can remove the sacrificial limbs, but it's forbidden to flay the rest. However, the Rabanan say that you can flay the whole skin since it says "whatever you do is for Hashem." (The reason the Rabanan held that skinning the whole hide is necessary for Hashem); R' Yosef says: so that the meat shouldn't start to rot, Rava says that the holy meat shouldn't be laying in disgrace in the hides on the floor. The practical difference between the two reasons: if it was laying on a golden plate and it's not in disgrace, or if it's a day where the north wind is blowing when it's chilly and you don't need to worry about rotting.

15) R' Yishmael the son of R' Yochanan b. Broka understands the Pasuk of "whatever you do is for Hashem" that you shouldn't try removing the sacrificial limbs without flaying at all (but through an incision) since wool will get stuck to them.

16) [Tosfos explains the Sugya: everyone holds that you may move the hides that are still attached to the meat, since there is no other way to carry the meat without moving the skin. (Although the meat itself is Muktza since it's not edible, but they permitted it so Kodshim shouldn't be left in disgrace, not like Rashi explains). Therefore, it's just like saving a Sefer Torah's cover from the fire to put the Sefer Torah in it, and it has money in it and you don't have time to spill out the money before you get to the Sefer Torah to put it in, you can move the money with it.]

Daf 117

17) According to the conclusion, you can't move the skin by itself. [Tosfos explains: According to R' Yishmael the son of R' Yochanan b. Broka, we must refer to a case where they B'dieved flayed the whole skin, because he doesn't allow to do it L'chatchila, so you won't find this case unless they transgressed this prohibition. Alternatively, it refers to the skins of the Tamidim and Musafim that may be completely skinned.]

18) So, the Rabanan gave the following argument to R' Yishmael the son of R' Yochanna b. Broka: just like you can save money, which is the needs of a regular person and transgresses a rabbinical prohibition of Muktza, with the Sefer Torah cover, which is the needs of heaven; then you should be able to skin the animal into small strips [Rashi says that's only a rabbinical prohibition on Shabbos. Tosfos says that it's not even a rabbinical prohibition, as we see that the Mishna in Pesachim doesn't count skinning as one the rabbinical prohibitions that they permitted for Korbanos. Rather, since it's not the way to skin something when you don't have a usable piece of skin together, it's nothing]. So, we should also allow this non-Melacha to accomplish the Pasuk "whatever you do is for Hashem." [Tosfos is in doubt whether the Rabanan also require you to skin it in small strips, or they allow skinning it completely.]

19) you can save a Sefer Torah to an alleyway. According to R' Eliezer, who usually requires two Lechis (vertical posts) to permit an alleyway, (one on each side of the entrance) would allow saving the Torah and Tefilin even when it has one Lechi. B. Beseira allows to save it to an alleyway even without any Lechis.

20) You're allowed to save three-meals' worth of food. This is only if you didn't eat Friday night yet, but if you ate, you can only save two-meals' worth. If you ate the day meal, then you can only save one. After Shaalos Seudos, you can't save any more food.

21) R' Yossi holds that you can always save three meals' worth even at the end of the day.

22) Even though we refer to saving non-Muktza items into a courtyard that made an Eiruv, (so there is no Shabbos prohibitions), they didn't allow to save more since you might get panicky about saving it all and you might come to extinguish the flames.

23) Similarly, when a barrel breaks on top of your roof, they allowed you to bring one utensil to be placed under the drip, but they didn't allow you bringing more utensils and hold it up to catch the wine, or to place it next to the roof so the the wine would flow right into it. After all, if they allow this, you'll get panicky and bring other utensils from across the Reshus Harabim to save the wine.

24) [Tosfos brings R' Shmuel who quotes R' Tam that this is only when the barrel breaks and the wine is spilling out, but if it's just cracked and the wine is dripping out, you can get other utensils to place under the roof to catch the wine since there is not as much panic as if the barrel broke.]

25) However, if you invite guests, you can hold a utensil to catch the dripping wine, but you can't catch it an then invite the guests. The Tanna Kama says that you can't make a trick and invite people who ate already and don't need to eat. R' Yossi b. Yehuda allowed to make such a trick.

26) The Gemara concludes that the above case is not dependant on the following case of trickery; if a mother and child fell into a pit on Yom Tov; R' Eleizer says that he can't lift both of them since he can't Shecht both because of the prohibition of Shechting a mother and child in one day. Rather, he brings up one of them, and feeds and take care of the other one as best as you can in the pit. However, R' Yehoshua allows making a trick of bringing up one of them, and then decide that, perhaps the second one is fattier and more fit to Shecht on Yom Tov, and you can lift the other one out and then decide which one you want to eat. After all, perhaps R' Eliezer only didn't allow a trick here since you can somewhat manage to care for the animal in the pit, but there are no other ways to save the broken barrel of wine, so perhaps he'll allow a trick. Also, perhaps R' Yehoshua only allows a trick by the animals not to cause pain to living creatures, but perhaps he wouldn't be as lenient by the broken barrel.

27) If you already saved bread made from pure flour, you can't save bread made with impurities (since you can't claim that you really want to eat the impure bread over the pure bread). However, if you already save the impure bread, you may save another three-meals' worth of pure bread. [Tosfos says: on Pesach, if you already baked Matza from pure flour, you can't bake impure Matzos since it's obviously not needed for Yom Tov since you have pure Matzos. However, if you first bake impure Matzos, you can bake the pure ones afterwards.]

28) You can save bread on a Friday Yom Kippur for Shabbos, but you can't save on Shabbos for a Sunday Yom Kippur. [Tosfos says: although you're not eating it on Yom Kippur, and it's only for Moitzie Yom Kippur, which is only a weekday and should be simple that it's not permitted; we can say that it's a Mitzva to eat then since it's somewhat of a Yom Tov. Alternatively, I might think you can save for then because you'll be fasting the whole day, and you'll need something to break the fast. Alternatively, you need it to feed minors on Yom Kippur.] Of course, you won't be able to save from Shabbos to Yom Tov and from one Shabbos for the next Shabbos. After all, you can prepare the food on Yom Tov itself and the weekdays between the Shabbosos.

29) If you forgot to take the bread out of the oven on Friday afternoon, you can save three meals' worth of bread. you can also tell others to save that amount for themselves. When you save them, you shouldn't take it down the regular way with a baker's shovel, but with a knife. Even though it's not a Melacha, since we consider it to be a skill instead [Tosfos, although it's still rabbinically forbidden, we should allow it in order to save the three meals]; still, we don't allow to do it the regular way since it's possible to do it in a strange way.

30) Someone should always get up early Friday to buy the Shabbos needs.

31) You need to break bread on two loaves. R' Kahana held both (by the Bracha) and broke on one of them, since the Pasuk refers only to gathering double breads for Shabbos.

32) R' Zeira broke a big piece of bread that would last him the whole meal. He said that it won't make him look gluttonous since he doesn't do it during the week. So, it's obvious that he's only doing it for the honor of Shabbos.

33) R' Ami and R' Assi broke on a loaf used as an Eiruv if they had one. They reasoned; once one Mitzvah was done with it, we should use it for a second Mitzvah.

34) The Rabanan hold that you're obligated to eat three meals on Shabbos because of the three times it says 'Hayom' by the Parsha of Mon on Shabbos. R' Chidka says that you need to eat four meals, since those three 'Hayom's refer to the day meals (besides the night meal).

Daf 118

35) [Tosfos says: from what the Mishna said that you only save one meal by Mincha, it implies that you're only Yoitza the third meal if you eat it after Mincha. This is not like those who split up the morning meal and Bentch in between in order to be Yoitza the two day meals. Also, they cause an unnecessary Bracha (since he could have ate everything with one Hamoitzie and one Bentching). After all, the Gemara in Yuma says this is the reason the Kohain Gadol doesn't take out another Sefer Torah on Yom Kippur to read a different Parsha since it will make him make another Bracha on the second Sefer.]

36) If you have not taken yet Tzedaka, and you have enough for two meals, you shouldn't take Tzedaka in order to fulfil the third meal. After all, it's better to make your Shabbos like the weekday (to only eat two meals) than to come on to other people's support. [Tosfos adds: but if he already takes, the community is obligated to supply him all three meals and Melava Malka.]

37) You can only wash dishes if you still have a meal afterwards and you can use them on Shabbos, but not after all the meals. However, you can always wash cups since there is no limit to needing a drink. [Tosfos says: therefore, the night before the fast when you finish eating your meal and you don't plan on eating anymore, and it's forbidden to eat, you can still drink. Ri says that, perhaps, they only established themselves to drink in those days, but not nowadays. The Riva allowed one to drink even after he slept (and woke up before dawn) like the Yerushalmi says; however, the Ri didn't want to be lenient since the Bavli didn't explicitly permit it.]

38) You're supposed to eat many delicacies on Shabbos. However, you're Yoitza if you make a small dish like a fish cooked with flour.

39) R' Yossi says that his share should be among those who say P'sukei D'zimra every day, and those who Daven by the '"red of the sun" (Shachris by sunrise, and Mincha right before sunset); and those who come into Shabbos in Teveria (in a valley, so it gets dark early so they must start Shabbos early) and leave Shabbos in Tzipori (that's on a mountain, and it's stays light for later and they need to wait later to end Shabbos).

40) R' Yossi never looked at his male appendage. Rebbi never put his hands lower than his waste, and that is why he was called "Rabeinu Hakodesh."

40b) R' Yossi knew he wasn't a Kohain, but if his colleagues told him to get up to Duchen, he would do so. [Tosfos quotes Ri that he doesn't know any prohibition involved with a non-Kohain Duchening if not for a Bracha L'vatala, since the Torah only commands Kohanim to bless Jews.]

41) R' Yossi says that his house never saw the hem of his shirt (since he never pulled it off from the bottom over his head because of Tzinius, but just lifted the top as he went under the cover).

42) R' Huna b. R' Yehoshua never walked four Amos with his head uncovered.

Daf 119

43) Abaya made a holiday when a budding scholar made a Siyum.

44) R' Chanina wrapped himself in his fine garments close to nightfall on Friday and said "let's go out and greet the bride (Shabbos)." R' Yanai said "come bride, come bride."

45) Many Amorayim did some preparation for Shabbos by themselves.

46) On Yom Kippur, when you can't honor the day with food, you need to honor it with clean, nice clothes.

47) If someone eats a big meal during the week like regular people only eat on Shabbos, in order to show that the Shabbos meal is special, you need to change the time you eat. If you usually eat early, you should push off the Shabbos meal to eat later. If you usually eat a little later in the day, you should eat earlier on Shabbos.

48) You need to say Vayichulu during Maariv, and the Pasuk says that it's like as if you were a partner with Hashem in the creation.

49) You should always set your table Friday, even though you only need to eat a Kazayis. The same applies to Moitzie Shabbos for Melave Malka. [Tosfos explains; granted you're not supposed to bring in the table until after Kiddush, however it should be set in a different place on Friday, and carry it in after Kiddush. However, that was only in the old days where they had small tables. However, nowadays where they have big tables and you can't drag them from one room to another, you can have it in the place you make Kiddush (and just cover the bread when you say Kiddush).]

50) Anyone who answers Amein with all his powers [Rashi: with all his concentration, Tosfos; with a loud voice], Heaven rips any bad decree that was on him.

51) Amein is an acronym of "Kel Melech Ne'emon." [Tosfos says; therefore, someone should think of those words when he says Amein.]

Daf 120

52) You may save a basket full of loaves that has a hundred meals' worth in it. Although we said that you can only save three meals' worth; R' Huna answers: that's only if you save it in many baskets, but if you save it in one basket, it's all permitted. Rav answers that you're only permitted with three meals to save it and bring it to another courtyard [Tosfos explains: even if they're all in one basket]. However, you can save a hundred meals to your own courtyard.

53) According to R' Huna, you may put as many loaves as you can and wrap it in a Talis and carry it out, since it's like carrying it out in one basket.

54) You may tell others to save food for themselves. However, really, the others may keep them since they acquired it from Hefker. However, a pious man would give it back. However, if he's not extremely pious, but he fears heaven and doesn't want to take from others, yet, he doesn't want to extend himself to save it for nothing, he may come to him Moitzie Shabbos to get paid wages for his efforts. This is not receiving wages for work done on Shabbos (which is forbidden) since he didn't originally save to get a wage (but it was really his to keep in the first place, but he's giving some of it back).

55) The Tanna Kama says that you can only save it to a courtyard with an Eiruv, but b. Beseira says that you may save it there even without an Eiruv.

56) You can save the utensils you regularly use. The Tanna Kama says that you can wear as many articles of clothing as you can get on your body and wear them out, take them off, and repeat. R' Yossi says that your limited to a certain eighteen articles of clothing (enumerated in the Gemara) and, once you take them out, you can't take them off, go back in and save more.

57) R' Shimon b. Nanus allows spreading a goat's hide over a closet that caught on fire, since it just gets scorched (and prevents the spread of the fire). Even if you say that it causes the fire to be extinguished, it's still permitted. This is like we permit filling earthenware utensils and surround a fire with it, that the fire will eventually burst the utensils and release the water and it will be extinguish, since you're not directly extinguishing it, but only causing it to get extinguished. R' Yossi forbids causing the extinguishing. After all, since he's panicky to save his money, he'll come to directly extinguish it.

58) However, R' Yossi agrees that causing prohibitions are generally permitted. Although the Rabanan forbid Toiveling with the name of Hashem written on your hand (i.e., even when the ink is still wet. After all, if it dries, then it will be a Chatzitza.); it's not because you're causing Hashem's name to be erased by the water (which is a prohibition), but because you're forbidden to stand before Hashem's name naked. Granted that you can place your hand over Hashem's name to cover it while you're naked, but we don't want you to do so L'chatchila since you might forget and come to lift your hand while you're naked, so we want you to find a Gemmi grass and cover it. Although finding the grass might delay the Teviela and you might not end up Toiveling that day, still there is no problem since they hold that there is no Mitzva to Toivel the first day that you possibly can. However, R' Yossi (b. Yehuda) holds that there is a Mitzvah to Toivel that day so he didn't require you to run after a Gemmi grass to cover it since you might end up missing the Tevila for that day. Therefore, he allows you to rely on covering Hashem's name with your hand, as long as you don't rub it.

59) If a Talis catches fire on one side, you're allowed to douse the other side of the Talis since it will only cause the extinguishing when it gets there. [Tosfos says that it was not exact by saying that you douse the Talis since we say that soaking cloth is laundering it, but it means that you put water next to it.]

60) If you have a lamp on a tablet, you can shake it off and, if it gets extinguished, it gets extinguished (and you don't need to worry about it since it's not inevitable to happen, i.e., it's not a P'sik Reisha). [Tosfos explains; it must be at the end of its lighting that there is no oil left in the lamp, or else you will inevitably make the oil come closer, or further, from the wick, which is kindling and extinguishing. The Yerushalmi says it refers to a lamp that went out, and the text doesn't have the words "if it extinguishes, it extinguishes."]

61) This is only when you forgot the lamp on the tablet on Friday. However, if you meant to leave it there on Shabbos, the tablet becomes a Bosis (i.e., base) to the Muktza and is Muktza itself.

62) Regarding a "lamp behind a door," we say that you're allowed to open and close the door. However, Abaya cursed anyone who relied on it. After all, even according to R' Shimon who allows unintended Melachos will forbid here since the Melacha is a P'sik Reisha, inevitable. [Rashi explains the case: the lamp is right by the door, and when you open the door, the wind may enter and extinguish the flame. Tosfos disagrees, since there is no wind behind the door. Also, then the Gemara should have used the same expression of "opposite the door" like it used in the next case of a fireplace. Furthermore, why would there be a problem closing the door (since it protects the flame from the wind)?

Therefore, he explains that the lamp is placed on a shelf on the door. Therefore, when you open and close the door, the oil will flow towards, and away, from the wick, which is a problem of kindling and extinguishing. However, Tosfos concludes: if it wasn't for that problem, you could open and close the door and it doesn't become Bosis to the lamp since we can say the case is that he forgot it there. Alternatively, opening and closing the door (pivoting on the hinges) is not true 'moving' (and is not forbidden because of Muktza). Alternatively, the door is secondary to the house it's on (so it can't become secondary, and a Bosis to, the lamp).]

63) R' Yehuda says that, if you have a fireplace near the door, you can only open it when a regular wind is blowing since it's not enough to make the fire burn more, but not when there is an uncommonly strong wind since it will act like a bellow and excite the fire. Abaya cursed anyone who opened it during a common wind since he might come to open it also when it's an uncommon wind. [Tosfos says: the Halacha is like Abaya since he's a later authority, but it's only if the fire is close to the door.]

Daf 121

64) If a non-Jew comes to extinguish the house fire, you can't tell him to extinguish it, or not to extinguish it. [Tosfos explains not telling him to extinguish: since it's rabbinically forbidden to tell a Non-Jew to do a Melacha on Shabbos, and it's even forbidden to tell him to do a rabbinical prohibition. Like the Gemara says in a later Perek that you can't ask a non-Jew to hire workers for you on Shabbos.]

65) R' Ami says that you can say "whoever extinguishes the fire will not lose." [Tosfos says that the Halacha is like R' Ami.]

66) However, if your minor son comes to extinguish the flames, you must tell him not to. This is even according to the opinion that Beis Din is not commanded to stop a minor from eating Neveilos (or doing other prohibitions), since he's doing it for his father's benefit. This is not similar to allowing a non-Jew to extinguish since the non-Jew is doing it for himself (since he expects reward) and not for the Jew.

67) [Tosfos says: we must say that this is a Melacha from the Torah, like according to R' Yehuda who holds that you're Chayiv for a Melacha Shein Tzricha L'gufo, or according to R' Shimon, if he needs the extinguishing to make charcoal. After all, the Gemara in Yevamos says that everyone agrees that you don't need to stop them doing a rabbinical prohibition.

Tosfos also says: this, that Beis Din doesn't need to stop a minor from eating Neveilos is only if he's not old enough for Chinuch, to be trained. However, once he comes of age to be trained, then Beis Din needs to stop him because of their obligation to train such minors.]

68) You're allowed to turn a bowl over chicken dung that's in the garbage heap of a courtyard so a child shouldn't dirty himself on it. (However, you don't need to in a regular garbage heap since children don't venture there. Also, you don't need to if found in the actual courtyard, since you may directly move any disgusting Muktza {even if it's not in a utensil} that's in your living areas {i.e., "Graf Shel Reyi"})

69) However, you may move child dung since it's edible to dogs. Although it wasn't before us coming into Shabbos (so you didn't have it to say it's prepared for use and not Muktza), it's still not Muktza similar to waters that's flowing in a river is not Muktza despite that it wasn't fit for him on Erev Shabbos (since it was miles away).

70) You may cover a scorpian with a bowl on Shabbos. [Tosfos sets up the next part: not only you're allowed to capture it, which is not so publicize of a Melacha] but, R' Yehoshua b. Levi says, you may even kill the scorpian or any other dangerous animal.

71) We have a Braisa that argues and forbids it except by an Egyptian fly, the Ninvei wasp, the Chadayiv scorpian, the Israeli snake and a rabid dog from anyplace. It can't be R' Yehuda since he holds you're Chayiv for a Melacha Shein Tricha L'gufo. So, it must be R' Shimon who holds you're exempt for doing a Melacha Shein Tzricha L'gufo, and still they only allowed those five and no more. The Gemara answers: it refers to a case where you're being pursued by them. [Rashi explains: R' Yehoshua b. Levi allows more according to everyone in a case where they're pursuing you since it's life threatening. The Brasia is when it's not pursuing and it's not life threatening, still, R' Shimon allows killing the more dangerous animals. Tosfos disagrees. Rather, R' Yehoshua b. Levi is like R' Shimon and he allows all dangerous animals even if they're not pursuing you. However the Braisa is like R' Yehuda and he only allows those five animals when they're pursuing you, since those are the only cases where it's life threatening.]

72) However, many Amoraim argue and say that you can't kill them directly [Tosfos explains: since it's too public of an act of Chilul Shabbos], but, rather, you step on them as you walk (i.e., if you see a snake or scorpian, you don't need to avoid them, but step right on them). [Tosfos says; and the Halacha is like them.]

R' Chanina also permitted Rebbi's household to drink from wine that was loaded on non-Jew's wagons for transportation with one seal. However, the Gemara was in doubt if he held like R' Eliezer that wine generally only needs one seal, or it's a special Heter for Rebbi's household since the non-Jew's have a special fear of the Nassi.

73) You can also trample on spit in the same way (by looking like you're stepping on it inadvertently) since you don't intend to rub it over the dirt floor to level the ground.

74) R' Chanina says that you can move the candelabras of Rebbis house. [Rashi says that they're small ones, but the bigger ones are meant to stay in one place, so it's Muktza. Tosfos says that even big ones, or even small ones that have engravings that makes them look like they're made from pieces, are permitted, as we explained in the third Perek.]

Daf 122

75) If a non-Jew lights a lamp, a Jew may have pleasure from it. [Tosfos says: and we don't decree that you'll might come to light it yourself. This is different than the decree not to eat fruits that fell off the tree by itself since you might come to pluck it off, or that you can't drink juice that leaked from a fruit since you might come to squeeze it yourself. After all, they only decreed in those cases where it's easy to do and also, since they're enticing food, people desire them a lot. However, we don't need to worry that they'll end up doing other Melachos.]

76) However, if the non-Jew lights it for the Jew, then it's forbidden. [Tosfos explains: even for other Jews that it wasn't done for. We only permit for other Jews when the non-Jew carried something from outside the T'chum, which is only a rabbinical prohibition. This is also not similar to what R' Meir holds that, if a Jew does a Melacha forgetfully, you can have pleasure from the Melacha immediately. After all, the Jew takes that seriously since it's a prohibition with the punishment of stoning, so, he won't come to transgress it knowingly. However, here, the whole concept of the rabbinical prohibition of telling a non-Jew to do a Melacha is not so serious to him, so, if we allow him to partake in it when the non-Jew did it by himself, he'll come to tell him outright to do the Melacha.

Although we said earlier, when your house is on fire, that you don't need to tell a non-Jew who's trying to put it out, "don't extinguish it" since he's doing it on his own accord; that's only when the Jew doesn't have physical pleasure from the Melacha's creation. However, here where the Jew has pleasure from the lit flame, we don't say that the non-Jew did it on his own accord, since he lit it with the intent for the Jew to have pleasure.]

77) If a non-Jew drew water to give his animals to drink, a Jew can use the leftovers for his animal. However, if he drew the water for the Jew, he's forbidden. [Tosfos brings R' Tam who says: the Gemara exactly framed the case about giving an animal to drink. However if the water was drawn for a person to drink, he can drink it since he had access to the water without drawing it, since he could climb down the well to get the water. Therefore, he didn't really have pleasure from the non-Jew's Melacha. However, the Ri argues and says that it's forbidden even to a person. The Chiddush of framing the case about an animal is when the non-Jew didn't do it for the Jew, it's permitted and we don't even need to worry by an animal that drinks a lot that he'll come to add more for the Jew.]

78) If a non-Jew gathered grass for his animal, a Jew can feed his animal afterwards. However, it's only permitted if he stood in front of it and prevented it from going anyplace else but to the pile of grass. However, he can't bring it over and stand it before the grass since he might come to pick up the Muktza grass to feed it to the animal. [Tosfos explains: the grass that was uprooted on Shabbos is Muktza even according to R' Shimon who usually doesn't hold of the concept of Muktza. It's either like Rashi says in Beitza that the very fact that you didn't uproot them before Shabbos, when it was so easy to do so, is as if you pushed it away from use on Shabbos, and it's like putting grapes and figs out to dry, which will be unfit during the drying process, which R' Shimon agrees is Muktza. Although we needed to forbid fruit fallen from a tree because you might come to pluck it off, which assumes that it wouldn't be prohibited anyway because it's Muktza, as we explained, since we refer to a case where it's prepared for your pet ravens to eat; we can't say that this grass is also not Muktza since it's prepared for your animals to graze on, since we refer to a case that his animals can't access it. Alternatively, since the owner is not expecting it to be uprooted on Shabbos, it's Muktza like we say by a lamp that R' Shimon only permits if it has a small amount of oil that you expect it to go out on Shabbos. The can also explain why the fallen fruit is not Muktza, since you're waiting for it to fall from the tree on Shabbos.]

79) However, you're allowed to bring the animal and have it stand over grass that's growing from the ground and we're not worried that you'll uproot the grass to feed it just like we're worried you'll lift the cut Muktza grass. After all, uprooting is a Melacha from the Torah and is very stringent to a person and you won't come to uproot. We only have this worry by rabbinical Muktza which is light in people's eyes. [Tosfos explains that this is not a problem of having your animal doing a Melacha, i.e., cutting the grass. After all, the Torah cares that the animal shall rest, and if you prevent it from grazing, it's not a rest to it, but just paining it.]

80) However, if the non-Jew gathers the grass for the Jew, it's forbidden. [Tosfos explains: according to R' Tam who only forbids when it's unaccessible, and it's assumed that the animal can graze itself even without the non-Jew gathering it; we must say that it only refers to a case where the grass grew on the other side of a river and the animal couldn't graze there.]

81) These Halachos are only if the non-Jew doesn't know the Jew, but if he knows the Jew, even if he does the Melacha for himself, the leftovers are forbidden since he might add to the Melacha for the Jew's sake.

82) The Gemara asked on this: R' Gamliel and the elders once disembarked from a ship that the non-Jew's made the ramp on Shabbos although the non-Jews knew them. Rava answers: just like the lamp that the non-Jew lit for himself is permitted to a Jew (and we're not worried for adding to the Melacha) since the same lamp that's lit for one person helps for a hundred people who want to read (so, there is no reason for the non-Jew to add to the Melacha), the same logic can be applied to the ramp. Once the non-Jews made the ramp for themselves to disembark, there is no need to add to it for the Jews to disembark. Abaya answers: they made the ramps when the rabbis weren't around, so they didn't make it for them. [Tosfos explains: although Abaya definitely agrees to the logic that a lamp lit for one person helps for a hundred and there is no worry that he'll add to the Melacha; but since R' Gamliel was the Nassi and the most important person in the boat, they were afraid, if he was there when the ramp was made, it would mainly be made for him.]

83) If a non-Jew does a Melacha for a group; if most of the group are non-Jews, the Jews may partake in it. If most are Jews, then they can't. If they're half and half; it's also forbidden [Rashi explains: since we can't figure out if he did it mainly for the Jews or the non-Jews.]

84) If he did an action that shows that he did the Melacha for himself (like if he read by the lamp he lit); it's permitted even if most of the people there are Jews.