משנה: מַצִּילִין מְזוֹן שָׁלשׁ סְעוּדּוֹת הָרָאוּי לָאָדָם לָאָדָם הָרָאוּי לַבְּהֵמָה לַבְּהֵמָה. כֵּיצַד נָפְלָה דְלֵיקָה בְּלֵילֵי שַׁבָּת מַצִּילִין מְזוֹן שָׁלשׁ סְעוֹדּוֹת בַּשַּׁחֲרִית מַצִּילִין מְזוֹן שְׁתֵּי סְעוּדּוֹת בַּמִּנְחָה מַצִּילִין מְזוֹן סְעוּדָּה אַחַת. רִבִּי יוֹסֵה אוֹמֵר לְעוֹלָם מַצִּילִין מְזוֹן שָׁלשׁ סְעוּדּוֹת: MISHNAH: One saves food for three meals; human food for humans and animal feed for animals. How is this? If the fire started Friday Night, one saves food for three meals, in the morning one saves food for two meals, in the afternoon one saves food for one meal. Rebbi Yose says, one always saves food for three meals.
הלכה: רִבִּי בּוּן בַּר חִיָיא בְּשֵׁם רִבִּי בָּא בַּר מָמָל. דְּרִבִּי נְחֶמָיָה הִיא. דְּאָמַר. אֵינָן נִיטָּלִין אֶלָּא לְצוֹרֶךְ. אָמַר רִבִּי יוֹסֵה. טַעֲמוֹן דְּרַבָּנִן תַּמָּן. כָּל מַה שֶׁיֵּשׁ בַּבָּיִת מִן הַמּוּכָן. בְּרַם הָכָא אִם אַתָּה אוֹמֵר כֵּן אַף הוּא מַצִּיל מִן הַיּוֹם לְמָחָר. מַתְנִיתָא דְּרִבִּי הונדקס דְּאָמַר. לְעוֹלָם מַצִּילִין מְזוֹן שָׁלֹשׁ סְעוּדוֹת. תִּיפְתָּר בְּשֶׁנָּפְלָה דְלֵיקָה בְלֵילֵי שַׁבָּת עַד שֶׁלֹּא אָכְלָהּ. בְּיוֹם הַכִּיפּוּרִים מַאי אִיכָּא לְמֵימַר. עַל דַּעְתְּהוֹן דְּרַבָּנִן לֹא יַצִּיל כְּלוּם. כָּל עַמָּא מוֹדוֹי שֶׁמַּצִּילִין מְזוֹן סְעוּדָה אַחַת מִפְּנֵי הַסַּכָּנָה. HALAKHAH: 85Discussion of Mishnah 3. Rebbi Abun bar Ḥiyya in the name of Rebbi Abba bar Mamal, this is Rebbi Nehemiah’s who said, it can be taken only if necessary. Rebbi Yose said, the reason of the rabbis there is that everything in the house is prepared, but here if you would say so he would save from today for tomorrow86This refers to Mishnah 17:4 where it is asserted that all vessels may be used (and moved) on the Sabbath without establishing a need. R. Nehemiah disagrees and permits moving anything only for a genuine need. The first opinion wants to find in the Mishnah an endorsement of R. Nehemiah’s position since it is presented as anonymous opinion which implies that it is practice to be followed. The need in this case is the obligation to consume three meals on the Sabbath. Since there is no reason to restrict using food on the Sabbath, limiting the moving of food out of the house to the three obligatory meals can be explained only following R. Nehemiah. The argument is rejected by R. Yose who explains the Mishnah here as a rabbinic restriction, to avoid preparing on a Sabbath for the needs of weekday. One still holds that nothing is muqṣeh which has not been explicitly removed from use on the Sabbath.. The Mishnah is from Rebbi הונדקס87This name is a hapax; in the opinion of Krauss a Greek name Ἄνδοκος. The quote of the passage in the Mishnah commentary of Salomo Adani reads חיקיים, another unexplained form. It is best to accept the interpretation of I. Löw (in Krauss’s Dictionary) who sees in the statement of R. Hondikos not the statement of R. Yose in the Mishnah, but the statement in Mekhilta dR. Ismael, ad Ex. 16:25, that the triple mention of “today” in the verse implies the obligation to eat three meals on the Sabbath. The name of the tradent in the Munich ms. of the Mekhilta is הנדקא (in the quote in Leqaḥ ṭov, Pesiqta zuṭreta ad Ex. 16:25, ed. S. Buber Note 119, הינדקא), which would mean Indicus. In the Babli 117b (a related but different statement) and the quote of the Mekhilta in Midrash Wehizhir ed. I. M. Freimann p. 18 the name is חידקא. who said, one always saves food for three meals. Explain it if the fire started Friday evening before he ate88As noted before, the statement should be that there is an obligation to eat three meals on the Sabbath. Since one of them is the Friday evening meal, there should be only two needed for the Sabbath.. What should one say on the day of Atonement? Should he not save anything following the rabbis89Since it is a fast day; there is no food needed on the day itself.? Everybody agrees that one saves food for one meal because of the danger90Since it would be dangerous not to break the fast in the evening, everybody agrees that the meal after the end of the fast is part of the needs of the day..
תַּנֵּי. מַצִּילִין לַחוֹלֶה וּלְקָטָן בְּבֵינוֹנִית. וּלְרַעָבְתָן כְּדֵי מָזוֹנוֹ. מְעָרְבִין לַחוֹלֶה וּלְקָטָן כְּדֵי מָזוֹנוֹ. וּלְרַעָבְתָן בְּבֵינוֹנִית. It was stated: One saves an average portion for a sick person and for a child, but for a glutton according to his wont. One prepares an eruv for a sick person or a child according to their wont but for a glutton an average portion91Even though a sick person or a child eat less than a normal adult person, one may save a full portion for them. For a glutton one may increase the amount. For eruv teḥumin, to allow a person to walk on the Sabbath further than the statutory 2000 cubits one deposits a symbolic amount of food at the Sabbath border before the start of the Sabbath. This then becomes the symbolic dwelling place of the person who has 2000 cubits in each direction (where a built-up area is counted as 4 cubits). One is interested to make the symbolic meal as small as possible..
תַּנֵּי. אֵין מַעֲרִימִין. רִבִּי יוֹסֵי בֵּירִבִּי בּוֹן אָמַר. מַעֲרִימִין. אִית תַּנָּיֵי תַנֵּי. מַצִּיל וְאַחַר כָּךְ מְזַמֵּן. אִית תַּנָּיֵי תַנֵּי. מְזַמֵּן וְאַחַר כָּךְ מַצִּיל. מָאן דָּמַר. מַצִּיל וְאַחַר כָּךְ מְזַמֵּן. כְּמָאן דָּמַר. מַעֲרִימִין. וּמָאן דָּמַר. מְזַמֵּן וְאַחַר כָּךְ מַצִּיל. כְּמָאן דָּמַר. אֵין מַעֲרִימִין. It was stated92Tosephta 13:7 (ed. Liebermann); Babli 117b. that one does not plan to circumvent the law. Rebbi Yose ben Rebbi Abun93Since R. Yose ben R. Abun is a very late Amora, this attribution is impossible, even though the reading is quoted by R. Ḥananel (Babli 120a). It must be either R. Yose ben Rebbi Jehudah as in the Babli, even though the Tosephta reports him to hold the opposite opinion, or R. Jehudah ben Laqish as reported in the Tosephta. said, one does plan to circumvent the law. Some Tannaim state, one saves and then invites; some Tannaim state, one invites and then saves94It is understood that the “three meals” quoted in the Mishnah are understood as 3 meals for every person in the house, including guests. Therefore according to the second opinion one may remove from the burning house a great amount of food and then invite neighbors to eat some of it.. He who says, one saves and then invites follows him who says, one does plan to circumvent the law. But he who says, one invites and then saves follows him who says, one does not plan to circumvent the law.
תַּנֵּי. אַף מְכַבִּין לְהַצִּיל. מַתְנִיתָא דְּרִבִּי שִׁמְעוֹן דְּאָמַר. אֵין דָּבָר מִשׁוּם שְׁבוּת עוֹמֵד בִּפְנֵי כִתְבֵי הַקּוֹדֶשׁ. It was stated95Tosephta 13:6 (ed. Liebermann).: One extinguishes to save. This baraita follows Rebbi Simeon who said, nothing forbidden only rabbinically stands in the way of Holy Scriptures29,Mishnah Eruvin 10:3. Only biblical prohibitions have to be observed when caring for Scripture on the Sabbath.96He holds that any work not intended for its own sake is only rabbinically forbidden. Extinguishing a fire in itself is biblically forbidden; extinguishing in order to save holy books would only be rabbinically prohibited..
תַּנֵּי. אַף מְטַמְּאִין לְהַצִּיל. וְהָתַנֵּי. בְּכָל קוֹדֶשׁ לֹא תִגָּע. לְרַבּוֹת הַתְּרוּמָה. הִיא תְרוּמָה הִיא מַעֲשֵׂר שֵׁינִי. מַאי כְדוֹן. וּבִלְבַד שֶׁלֹּא יַעֲשֶׂה בַשַּׁבָּת כְּדֶרֶךְ שֶׁעוֹשֶׂה בַחוֹל. It was stated: One may cause impurity97The spelling of the scribe was מטמין; the corrector wrongly babylonized to מטמאין. to save. But was it not stated, she may not touch anything holy91Even though a sick person or a child eat less than a normal adult person, one may save a full portion for them. For a glutton one may increase the amount. For eruv teḥumin, to allow a person to walk on the Sabbath further than the statutory 2000 cubits one deposits a symbolic amount of food at the Sabbath border before the start of the Sabbath. This then becomes the symbolic dwelling place of the person who has 2000 cubits in each direction (where a built-up area is counted as 4 cubits). One is interested to make the symbolic meal as small as possible., including heave99Since impure heave may not be eaten but must be burned, saving heave by making it impure would be futile.? 100This is inappropriate here; it is copied from Chapter 14, Note 59. Tithe is not like heave for impurity, Sifra TazriaˋPereq 1(8). There is no difference between heave and Second Tithe. What about it? On condition that he not proceed on the Sabbath the way he proceeds on a weekday.
תַּנֵּי. כְּשֵׁם שֶׁמַּצִּילִין מִן הַדְּלֵיקָה כָּךְ מַצִּילִין מִיַּד הַגַּיִיס וּמִיַּד הַנָּהָר וּמִיַּד הַמַּפּוֹלֶת וּמִיַּד כָּל דָּבָר שֶׁאוֹבֵד.