Shabbat 106A

ידאגו כל האחין כולן. אחד מבני חבורה שמת ⁠— תדאג כל החבורה כולה. אמרי לה דמת גדול, ואמרי לה דמת קטן.

all of the brothers should be concerned, lest their death be approaching. Similarly, if one member of a group dies, the entire group should be concerned. Some say the concern is greatest if the eldest dies. If he, despite his virtues, could not avoid punishment, others will certainly not be saved. And some say the concern is greatest if the youngest dies, because the least significant people are punished first, and perhaps this is the start of a punishment for the entire group.

וכל המקלקלין פטורין. תני רבי אבהו קמיה דרבי יוחנן: כל המקלקלין פטורין חוץ מחובל ומבעיר. אמר ליה: פוק תני לברא, חובל ומבעיר אינה משנה. ואם תמצא לומר משנה ⁠— חובל בצריך לכלבו, מבעיר בצריך לאפרו.

We learned in the Mishnah: And anyone who performs labors destructively on Shabbat is exempt. R' Abbahu taught this baraita before R' Yoḥanan: Anyone who performs labors destructively on Shabbat is exempt, except for one who inflicts a wound or kindles a fire. R' Yoḥanan said to him: Go teach that outside. This baraita is not fit for discussion in the study hall. The opinion that deems one liable for inflicting a wound or kindling a fire on Shabbat is not an accepted teaching and should be ignored. And if you want to say that it is a legitimate teaching, one who inflicts a wound would only be liable in a case where he needed the blood to give to his dog, and one who kindles a fire would only be liable in a case where he needs its ashes.

והאנן תנן: כל המקלקלין פטורין! מתניתין רבי יהודה, ברייתא רבי שמעון. מאי טעמא דרבי שמעון: מדאיצטריך קרא למישרא מילה, הא חובל בעלמא חייב.

The Talmud asks: How could R' Abbahu teach this baraita? Didn’t we learn explicitly in the Mishnah: Anyone who performs labors destructively on Shabbat is exempt, including one who inflicts a wound or who kindles a fire? The Talmud answers: In his opinion, the Mishnah is in accordance with the opinion of R' Yehuda, who deems one liable for performing labor which is not needed for its own sake, whereas the baraita is in accordance with the opinion of R' Shimon, who exempts in that case. The Talmud explains: What is the reason that R' Shimon deems one who inflicts a wound or kindles a fire on Shabbat liable even though these are destructive acts? From the fact that a verse was necessary to permit circumcision on Shabbat, by inference, in general, one who inflicts a wound is liable. If inflicting a wound was not prohibited on Shabbat, there would be no need to permit circumcision.