איתיביה כרך דבר שמדליקין בו ע"ג דבר שאין מדליקין בו אין מדליקין בו (אמר) רשב"ג של בית אבא היו כורכין פתילה על גבי אגוז ומדליקין קתני מיהת מדליקין
He raised an objection: if one wraps a material which may be used [as a wick] for lighting around a material which may not be lit, one must not light therewith. R. Simeon b. Gamaliel said: In my father's house a wick was wound over a nut and they did light therewith. Thus he teaches that one may light!<span class="x" onmousemove="('comment',' Though a nut itself is not fit.
');"><sup>9</sup></span> — He replied: Instead of refuting me by R. Simeon b. Gamaliel's view, support me by the first Tanna's [ruling]!- That is no difficulty: an act is [more] weighty.<span class="x" onmousemove="('comment',' Lit., 'an act is a teacher'. Since R. Simeon b. Gamaliel relates that this was actually done, it must be presumed that this is the halachah, for an individual did not act upon his view in opposition to the majority
');"><sup>10</sup></span>
Tosafot on Shabbat
And it is permissible to use its light: And you may say, "From where did Rava [know] that Rav Huna held that it is permissible to use its light; maybe that which he said, 'We may not light [it] on Shabbat,' is because he held that if it becomes extinguished, he is bound to it, but he may not light it on Shabbat?" But it can be said (answered) that, if so, he would not have needed to say, "both on Shabbat and during the week" - since it is [for] the same reason. Rather, he should have said, "We do not light" - without differentiation. [But] since he said, "both on Shabbat and during the week," we understand from it that there is still another reason for not lighting on Shabbat, besides the reason for the week; and that is lest he tilt it. And if so, he holds that it is permissible to use its light. However Rav, who said, "We may light both on Shabbat and during the week," could not have found to say, "we light," without differentiation. For I would have thought that it was [permissible] specifically during the week, but on Shabbat we may not light [it], lest he tilt [it]. As all things being equal, I would not have said that anyone would be stringent to forbid using its light. And so is the law, that it is forbidden to use the light of the Channukah light, like Rav and Rabbi Yochanan. And Abbaye also accepted this [to be the law]. And it is also implied later that Rav Yosef holds like this. And [if] it becomes extinguished, one is not bound to it - since all of them hold like this; whereas Rav Huna is alone, so the law is not like him.
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Rashi on Shabbat
One is bound to it: To fix it. Hence he needs from the outset to make it proper, lest he be negligent and not fix it [if it goes out].
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Rashi on Shabbat
And it is permissible to use its light: Hence it is forbidden on Shabbat, lest he tilt [it] (to prevent it from feeding fuel to the fire) for the sake of [another] use.
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