איתמר רב אמר אין מדליקין מנר לנר ושמואל אמר מדליקין רב אמר אין מתירין ציצית מבגד לבגד ושמואל אמר מתירין מבגד לבגד רב אמר אין הלכה כרבי שמעון בגרירה ושמואל אמר הלכה כרבי שמעון בגרירה.
R. Joshua b. Levi was asked: Is it permitted to make use of the booth decorations during the whole of the seven days?<span class="x" onmousemove="('comment',' The booths which were erected for the Feast of Tabernacles (Lev. XXIII, 42) were adorned with fruit suspended from the roofs.
');"><sup>14</sup></span> He answered him [the questioner], Behold! it was said, One must not count money by the Hanukkah light.<span class="x" onmousemove="('comment',' Being dedicated to a religious observance, it must not be put to secular use. The same applies here.
');"><sup>15</sup></span> God of Abraham! exclaimed R. Joseph, he makes that which was taught dependent upon what was not taught: [of] booths it was taught, whereas of Hanukkah it was not. For it was taught: if one roofs it [the booth] in accordance with its requirements, beautifies it with hangings and sheets, and suspends therein nuts, peaches, almonds, pomegranates, grape clusters, garlands of ears of corn, wines, oils and flours; he may not use them until the conclusion of the last day of the Feast; yet if he stipulates concerning then,<span class="x" onmousemove="('comment',' the prohibition is regarded as coming into force at twilight of the first day when they become dedicated to their religious purpose. The stipulation whereby the prohibition is lifted is: 'I will not hold aloof from them throughout the period of twilight', so that it does not become dedicated them,
');"><sup>16</sup></span> it is all according to his stipulation. — Rather, said R. Joseph: The basis<span class="x" onmousemove="('comment',' Lit. 'the father'.
');"><sup>17</sup></span>
Rashi on Shabbat
From one lamp to another lamp: [Lamps] of Channukah, as its reason will be explained later.
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Tosafot on Shabbat
Rav said, "One may not untie tzitzit from [one] garment to [another] garment": It is not necessary [to say] that it is forbidden if it is an obligation upon the garment; but even if it is an obligation on the person, it is forbidden as well. It is as we find with a mezuzah, that the one who took it was punished - in Bava Metzia (102a) at the end of the chapter [entitled] HaShoel - even though it is an obligation on the room. And Shmuel said that we may untie it: Even though Shmuel himself holds that it is on a obligation on the cloak, we remove them nevertheless; since he does it for the need of another garment. And concerning the mezuzah - such that he is punished - perhaps he did not have in mind to place it in another house. Or also (another answer), a mezuzah is different, since it is made to protect [one] from damaging spirits. And even though, according to everyone, we do not untie [tzitzit] when it is not to place them on another garment - that which is customary to untie the tzitzit from the cloaks of the dead is not difficult. For we only do not untie them from a cloak of one who is alive, as he is someone obligated.
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Rashi on Shabbat
Untie: To take the tzitzit from an old cloak (talit) to a new cloak. And in Menachot, it explains the reason of the one that forbids [this].
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Rashi on Shabbat
The law is in accordance with Rabbi Shimon: Since he said [that] something that one did not intend is permissible, even though he made a ditch - which is a derivative of plowing or building. And because the law follows Rav regarding prohibitions in the whole [Talmud] except for these three, they are mentioned together.
