שבת ט״זShabbat 16

Mishnah 1א׳

כָּל כִּתְבֵי הַקֹּדֶשׁ מַצִּילִין אוֹתָן מִפְּנֵי הַדְּלֵקָה, בֵּין שֶׁקּוֹרִין בָּהֶן וּבֵין שֶׁאֵין קוֹרִין בָּהֶן. וְאַף עַל פִּי שֶׁכְּתוּבִים בְּכָל לָשׁוֹן, טְעוּנִים גְּנִיזָה. וּמִפְּנֵי מָה אֵין קוֹרִין בָּהֶן, מִפְּנֵי בִטּוּל בֵּית הַמִּדְרָשׁ. מַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר, וְתִיק הַתְּפִלִּין עִם הַתְּפִלִּין, וְאַף עַל פִּי שֶׁיֵּשׁ בְּתוֹכָן מָעוֹת. וּלְהֵיכָן מַצִּילִין אוֹתָן, לְמָבוֹי שֶׁאֵינוֹ מְפֻלָּשׁ. בֶּן בְּתֵירָא אוֹמֵר, אַף לִמְפֻלָּשׁ:

All holy writings may be rescued from the path of a fire (on Shabbath). [Even Prophets and the Writings may be rescued from a courtyard where a fire broke out, to a different courtyard in that mavui (alleyway), even if he did not make an eiruv — this, on condition that they be written in Assyrian script and in the holy tongue], whether they are read, [such as the Prophets read in the synagogue on Shabbath] or they are not read [such as the Writings, for even individuals (as opposed to the congregation) do not read them on Shabbath because of "neglect of the house of study." (see below). They would expound (Torah) to the people on Shabbath, and they would teach them the laws of issur veheter ("forbidden and permitted"); for all the days of the week they were busy with their work. And they forbade the reading of the Writings on Shabbath on house of study time, for one gets "caught up" in them and might thereby fail to (come) to hear the derashah.] And even though they (the Writings) may be written in any tongue [and there is a view that it is not permitted to read them, and they are not rescued, still] they require genizah (secreting) [and they may not be put down indiscriminately in any place] And why may they not be read in? Because of "neglect of the house of study." The container of the (Torah) scroll may be rescued (from a fire on Shabbath) with the scroll; the container of the tefillin, with the tefillin — even if there is money therein. And whither is it rescued? To a mavui which is not open [one which has three walls and one lechi (a symbolic enclosure) on the fourth side.] Ben Betheira says: Even to one that is open [one which has three walls without a lechi. Thus is it explained in the gemara. The halachah is not in accordance with Ben Betheira.]

Mishnah 2ב׳

מַצִּילִין מְזוֹן שָׁלשׁ סְעֻדּוֹת, הָרָאוּי לְאָדָם לְאָדָם, הָרָאוּי לִבְהֵמָה לִבְהֵמָה. כֵּיצַד. נָפְלָה דְלֵקָה בְלֵילֵי שַׁבָּת, מַצִּילִין מְזוֹן שָׁלשׁ סְעֻדּוֹת, בְּשַׁחֲרִית, מַצִּילִין מְזוֹן שְׁתֵּי סְעֻדּוֹת, בְּמִנְחָה, מְזוֹן סְעֻדָּה אֶחָת. רַבִּי יוֹסֵי אוֹמֵר, לְעוֹלָם מַצִּילִין מְזוֹן שָׁלשׁ סְעֻדּוֹת:

Food for three meals (may be rescued from a fire on Shabbath). [Even though what he does is permitted, for they permitted him to rescue them only into a courtyard with an eiruv, still, they did not permit him to rescue more. For a man is "wrought up" over his belongings, and if it were permitted, he might come to extinguish the fire.] (He may rescue) what is fit for a man, for a man; what is fit for a beast, for a beast. How so? If a fire broke out on the night of Shabbath [before the meal], he may rescue (enough) food for three meals; in the morning, he may rescue food for two meals; in the afternoon, food for one meal. R. Yossi says: He may always rescue food for three meals, [since this is the quota for the day and he is doing what is permitted. The halachah is not in accordance with R. Yossi.]