Shabbos Daf 116 שבת דַף 116

A Baraisa addresses the meaning of the signs which precede and follow the parsha of ויהי בנסוע ארון – And when the Ark would journey. (The custom is to use inverted nuns for the signs).

Rebbe says the reason this section is enclosed is, שספר חשוב הוא בפני עצמו – it is to be regarded as a significant sefer unto itself.

In line with Rebbe’s opinion, Rebbe Shmuel bar Nachmani explained the passuk, חצבה עמודיה שבעה – she has hewn out seven pillars, as referring to the seven books of the Torah. Rashi explains that since Rebbe considers the parsha of ויהי בנסוע ארון, as a separate sefer, Chumash Bamidbar therefore comprises three separate Chumashim.

In a Baraisa that stated that the books of Jewish heretics are not saved from a fire, Rebbe Yishmael said that this law could be derived through a kal vachomer. If the Torah states that Hashem’s name, which was written with kedushah, can be erased into water for the sake of peace between a man and his wife, all the more so should the Divine names written by people who arouse jealousy, enmity and dissension between Yisroel and their Father in Heaven should be erased.

There is a machlokes between Rav and Shmuel regarding the prohibition of reading Kesuvim on Shabbos. According to one opinion, the machlokes is as follows:

• Rav says that it was only forbidden to read Kesuvim in the beis hamidrash, where the shiur in halacha was given.

• Shmuel held it was forbidden to read Kesuvim anywhere during the time of the shiur.

Rav Ashi argues and says that Shmuel said that it was forbidden to read Kesuvim the entire Shabbos. Rav Ashi explains that Shmuel had said like Rebbe Nechemia, who prohibited reading from Kesuvim the entire day, so that people would draw the conclusion that if they cannot read Kesuvim on Shabbos, all the more so they should not read from shtarei hediyotos, which Rashi explains as letters containing calculations or correspondence, on Shabbos.