Shabbat 116: Saving Torah Scrolls and Casings from Fire on Shabbat,

There is a break in Numbers when the words say, "and the Ark travelled".  The text is separated from other parts of the page, and there are markers or placeholders showing us that this section of the text is different.  The rabbis discuss why this might be the case,  including the idea that this section might be a book in and of itself.  Thus there would be seven books of the Torah, as defined by Rabbi Yehuda HaNasi: Genesis, Exodus, Leviticus, Numbers until "And when the Ark travelled", the small section reading "And when the Ark traveled", the remainder of Numbers, and Deuteronomy. 

Rabban Shimon ben Gamliel says that in the future this portion will be uprooted and written in its proper place.  It demarcates between the first and second punishments.  The second is that the people complained wickedly in G-d's ears and G-d in G-d's anger consumed the edge of the camp in fire.  The first punishment is when the people traveled from the mountain of G-d, mehar Hashem, for three days, and they turned from G-d when they fled Mt. Sinai. 

Do we rescue blank folios of a Torah scroll from a fire on Shabbat?  If it is a worn scroll and there are at least 85 letters in it, like And when the Ark travelled, it should be rescued.  Another baraita teaches that we may rescue the scroll due to the blank folios because the erased section is just as significant as the blank section.  The Gemara argues about whether the written word imparts sanctity, or whether the sanctity remains on the scroll.  We also learn from another baraita that we do not rescue the scrolls of heretics but leave them to burn even with the names of G-d written there.  It says that "the scrolls of heretics are like blank folios."  Perhaps we cut out the names of G-d and bury them and burn the remainder of the scroll.  Just like making peace between a husband and wife, the Torah says that G-d's name written in sanctity should be erased in the waters of the sota; all the more so it is proper to erase G-d's name against heretics. 

We are told the story of Imma Shalom, Rabbi Eliezer's wife and Rabban Gamliel's sister.  A Christian philosopher nearby told people that he did not accept bribes.  They wanted to mock him to reveal his true nature.  She game him a golden lamp with her brother for evaluation.  She said she wanted to share in the inheritance of her father's estate.  He said to them to divide it, even when Rabban Gamliel said that in the Torah when there is a son, the daughter does not inherit.  The philosopher said that since you were exiled, the Torah of Moses was taken a way and the avon gilyon was given in its place where it says that a son and a daughter shall inherit alike.  The next day they brought him a Libyan donkey.  he said that he had finished the avon gilayon and it did not take or give from the Torah of Moses, and daughters should not inherit.  Imma said "May your light shine like a lamp" and Rabban Gamliel said, "the donkey came and kicked the lamp".  These were not bribes but things that could be used as bribes.

Why do we not read the Writings on Shabbat?  Because there is no Torah study in the study hall.  Because there may not be hours of study in the study hall on Shabbat.  People may read Writings on Shabbat in other places. 

A new Mishna teaches that one may rescue the casing of a Torah scroll from a fire on Shabbat together with the Torah scroll and the casing of phylacteries along with the phylacteries even if they have money inside of them.  We may rescue them into a closed alley, which is considered to be a private domain by Torah law.  Be Beteira say that an open alley is also permitted.

The Gemara teaches that when the fourteenth of Nissan happens on Shabbat and the Paschal lamb is offered up but not roasted until Shabbat ends, on flays the Paschal lamb up to the breast to help remove other parts of the animal offered up on Shabbat.  The remainder is flayed after Shabbat.  Further skinning helps with eating, and so it does not override Shabbat.  The rabbis continue to argue about which parts of the animal should be prepared in which ways so as to respect the sacrifice, to not leave it unattended or in disgrace.  We should consider puncturing the animal in the side and removing the innards but we should be aware that the hairs do not become entangled in the sacrificial parts, distorting them. 

Thus if we may save the casing of a Torah scroll along with the Torah scroll, why can't we strip the Paschal lamb of its skin?  And why not perform the entire act once part of the action has been permitted?  Are these things comparable?  The act of flaying is prohibited by Torah law.  Moving the hide along with the flesh may be prohibited but should be done so that it doesn't putrify. and moving the Torah scroll along with its casing might not have the same consequences.