Shabbat 41

למאי נפקא מינה למקח וממכר:

What is the practical bearing of this? — In respect of buying and selling.<span class="x" onmousemove="('comment',' When one orders 'itrona or wax, he must be supplied with the residue of pitch or honey respectively. ');">¹</span> Our Rabbis taught: All those of which they ruled that you must not light [the Sabbath lamp] therewith on the Sabbath, yet a fire may be made of them, both for warming oneself and for using the light thereof, whether on the earth or on the stove;<span class="x" onmousemove="('comment',' Var. lec.: in the lamp. ');">²</span>

ת"ר כל אלו שאמרו אין מדליקין בהן בשבת אבל עושין מהן מדורה בין להתחמם כנגדה בין להשתמש לאורה בין ע"ג קרקע בין על גבי כירה ולא אסרו אלא לעשות מהן פתילה לנר בלבד:

and they merely prohibited the making of a wick of them for a [Sabbath] lamp. NOR WITH KIK OIL. Samuel said: I asked all seafarers about it, and they told me that there is a certain bird in the sea towns called kik.<span class="x" onmousemove="('comment',' Jast. identifies it with the pelican. ');">³</span>

ולא בשמן קיק וכו': מאי שמן קיק אמר שמואל שאילתינהו לכל נחותי ימא ואמרו לי עוף אחד יש בכרכי הים וקיק שמו רב יצחק בריה דרב יהודה אמר משחא דקאזא ריש לקיש אמר קיקיון דיונה אמר רבה בר בר חנה לדידי חזי לי קיקיון דיונה ולצלוליבא דמי ומדפשקי רבי ועל פום חנותא מדלן יתיה ומפרצידוהי עבדי משחא ובענפוהי נייחן כל בריחי דמערבא

R. Isaac son of Rab Judah said: It is cotton-seed oil; Resh Lakish said: Oil from Jonah's kikayon.<span class="x" onmousemove="('comment',' V. Jonah IV, 6. E.V. gourd, Jast.: ricinus tree, or the sprout bearing the castor-berry. ');">⁴</span> Rabbah b. Bar Hanah said: I myself have seen Jonah's kikayon; it resembles the ricinus tree and grows in ditches. It is set up at the entrance of shops;<span class="x" onmousemove="('comment',' To provide shade and fragrance. ');">⁵</span>

אמר רבה פתילות שאמרו חכמים אין מדליקין בהן בשבת מפני שהאור מסכסכת בהן שמנים שאמרו חכמים אין מדליקין בהן מפני שאין נמשכין אחר הפתילה

I from its kernels oil is manufactured, and under its branches rest all the sick of the West [i.e., Palestine]. Raba said: As to the wicks which the Sages said that you must not kindle therewith for the Sabbath, [the reason] is because their flame burns unevenly.<span class="x" onmousemove="('comment',' In a notched manner, as it were (Rashi). Jast.: the flame nibbles at them, producing sputtering sparks. ');">⁶</span>

בעא מיניה אביי מרבה שמנים שאמרו חכמים אין מדליקין בהן בשבת מהו שיתן לתוכן שמן כל שהוא וידליק מי גזרינן דילמא אתי לאדלוקי בעינייהו או לא א"ל אין מדליקין מאי טעמא לפי שאין מדליקין

The oils which the Sages said you must not kindle therewith is because they do not flow [freely] to the wick.<span class="x" onmousemove="('comment',' And so one may trim the wick or tilt the lamp on the Sabbath; hence they are forbidden, Riban states the reason because the lamp may go out, thus destroying the cheerfulness of the Sabbath. ');">⁷</span> Abaye asked Rabbah: As to the oils which the Sages said you must not kindle therewith for the Sabbath, is it permissible to pour a little [good] oil into them and light [therewith]? Do we forbid it, lest one come to light therewith [the forbidden oil in its unmixed state, or not? He answered him, You must not light [therewith]. What is the reason? — Because you must not light.<span class="x" onmousemove="('comment',' Rashi: you must not light it when unmixed, and therefore when mixed too it is forbidden, as a preventive measure. The 'Aruk explains; Because etc., i.e., there is a tradition to that effect. But there is also another reading: because it cannot be lit., i.e., the mixture has the same defects as the forbidden oil itself. ');">⁸</span>

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. ');">⁹</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 ');">¹⁰</span>

א"ל אדמותבת לי מדרשב"ג סייעינהו מדתנא קמא הא לא קשיא מעשה רב מ"מ קשיא מאי לאו להדליק לא להקפות אי להקפות מ"ט דת"ק כולה רשב"ג היא וחסורי מיחסרא והכי קתני כרך דבר שמדליקין בו ע"ג דבר שאין מדליקין בו אין מדליקין בו בד"א להדליק אבל להקפות מותר שרבן שמעון בן גמליאל אומר של בית אבא היו כורכין פתילה ע"ג אגוז

Thus the difficulty still remains, [for] surely it was for lighting?<span class="x" onmousemove="('comment',' I.e., the wick and the nut were meant to burn together. ');">¹¹</span> — No: for floating.<span class="x" onmousemove="('comment',' To enable the wick to float on the surface of the oil instead of sinking. ');">¹²</span>

איני והאמר רב ברונא אמר רב חלב מהותך וקרבי דגים שנמוחו אדם נותן לתוכו שמן כל שהוא ומדליק הני מימשכי בעינייהו והני לא מימשכי בעינייהו וגזרו רבנן על חלב מהותך משום חלב שאינו מהותך ועל קרבי דגים שנמוחו משום קרבי דגים שלא נמוחו וליגזור נמי חלב מהותך וקרבי דגים שנמוחו שנתן לתוכן שמן משום חלב מהותך וקרבי דגים שנמוחו שלא נתן לתוכן שמן היא גופה גזירה ואנן ניקום וניגזור גזירה לגזירה:

If for floating, what is the reason of the first Tanna?<span class="x" onmousemove="('comment',' Why does he forbid it? ');">¹³</span> — It is all R. Simeon b. Gamaliel, but there is a lacuna, and it was taught thus: If one wraps a material which may be used for lighting around a material which may not be lit, you must not light therewith. When is that said? For lighting; but for floating it is permitted, for R. Simeon b. Gamaliel said, In my father's house a wick was wound about a nut and lit.

תני רמי בר חמא פתילות ושמנים שאמרו חכמים אין מדליקין בהן בשבת אין מדליקין בהן במקדש משום שנא' (שמות כז, כ) להעלות נר תמיד הוא תני לה והוא אמר לה כדי שתהא שלהבת עולה מאיליה ולא שתהא עולה על ידי דבר אחר

Yet that is not so, for R. Beruna said in Rab's name: The melted tallow and the dissolved inwards of fish, one may pour a little oil and light [therewith]?<span class="x" onmousemove="('comment',' Though tallow itself is forbidden (supra 20b), which refutes Raba. ');">¹⁴</span> — These flow [freely] in their natural state, while those [in the Mishnah] do not flow [freely] in their natural state,<span class="x" onmousemove="('comment',' The Mishnah speaks of unmelted tallow. ');">¹⁵</span>

תנן מבלאי מכנסי כהנים ומהמיניהם היו מפקיעין ומהן מדליקין שמחת בית השואבה שאני

but that the Rabbis forbade melted tallow on account of unmelted tallow and the dissolved inwards of fish on account of the undissolved inwards of fish.<span class="x" onmousemove="('comment',' But the prohibition went no further; hence if diluted with oil, it is permissible. ');">¹⁶</span> Then let us prohibit melted tallow and the dissolved inwards of fish diluted with oil on account of the same without an admixture of oil?<span class="x" onmousemove="('comment',' If the former is permitted, the latter too may be used. ');">¹⁷</span>

ת"ש דתני רבה בר מתנה בגדי כהונה שבלו מפקיעין אותן ומהן היו עושין פתילות למקדש מאי לאו דכלאים לא דבוץ:

— That itself is [merely] a preventive measure, and are we to arise and enact one preventive measure to safeguard<span class="x" onmousemove="('comment',' Lit., 'for'. ');">¹⁸</span> another preventive measure?

אמר רב הונא פתילות ושמנים שאמרו חכמים אין מדליקין בהן בשבת אין מדליקין בהן בחנוכה בין בשבת בין בחול אמר רבא מאי טעמא דרב הונא קסבר כבתה זקוק לה ומותר להשתמש לאורה ורב חסדא אמר מדליקין בהן בחול אבל לא בשבת קסבר כבתה

Rami b. Hama recited: The wicks and oil which the Sages said, One may not light therewith on the Sabbath, one must [also] not light therewith in the Temple, because it is said, to cause a lamp to burn continually.<span class="x" onmousemove="('comment',' Ex. XXVII, 21. ');">¹⁹</span> — He recited and he interpreted it: the flame must ascend of itself, and not through something else.<span class="x" onmousemove="('comment',' Le-ha'aloth (E.V. to burn) literally means to cause to go up.-These wicks and oils do not burn of themselves but need frequent attention. V. p. 84, n. 9. ');">²⁰</span> We learnt: The outworn breeches and girdles of priests were unravelled, and with these they kindled [the lights]?<span class="x" onmousemove="('comment',' The girdles contained wool, which, as stated on 20b, was added to the forbidden materials enumerated in the Mishnah. The reference is to the Temple, and thus this refutes Rami b. Hama. ');">²¹</span> — The rejoicing of the Water-Drawing<span class="x" onmousemove="('comment',' Lit., 'the house of drawing'. ');">²²</span> was different.<span class="x" onmousemove="('comment',' At the daily morning service during the Feast of Tabernacles a libation of water, in addition to the usual libation of wine, was poured out on the altar. This was drawn from the Pool of Siloam on the night of the first day, and carried in procession to the Temple amid great rejoicing; cf. Suk. 53a: 'He who has not seen the rejoicing of the Water-Drawing has never seen rejoicing in his life.' The outer court of the Temple was brilliantly illuminated, and for this, not for the ordinary Temple lamp, the unravelled breeches and girdles were used. Rashi observes: because this was not a Biblical precept. Another reason may be that so much was used that it was really a fire, rather than a flame, which is permitted supra. V. J.E. XII, 476 2. ');">²³</span> Come and hear: Worn out priestly garments were unravelled, and of these wicks were made for the Temple. Surely that means [the garments] of composite materials?<span class="x" onmousemove="('comment',' Of wool and linen. I.e., the girdles; v. n. i. ');">²⁴</span> — No: [the garments] of linen [are meant].<span class="x" onmousemove="('comment',' The breeches. ');">²⁵</span> R. Huna said: With regard to the wicks and oils which the Sages said, One must not light therewith on the Sabbath, one may not light therewith on Hanukkah,<span class="x" onmousemove="('comment',' V. infra b. ');">²⁶</span> either on the Sabbath or on weekdays. Raba observed, What is R. Huna's reason? He holds that if it [the Hanukkah lamp] goes out, one must attend thereto,<span class="x" onmousemove="('comment',' I.e., relight it. Therefore it must be made of good oil in the first place, lest it go out and is not relit.-This, of course, can only apply to weekdays. ');">²⁷</span> and one may make use of its light.<span class="x" onmousemove="('comment',' E.g., for reading. Therefore these wicks and oils are forbidden on the Sabbath as the first reason in p. 88, n. 5, which applies here too. ');">²⁸</span> R. Hisda maintained: One may light therewith on weekdays, but not on the Sabbath. He holds, If it goes out,