Jerusalem Talmud Shabbat Chapter 2

בַּמֶּה מַדְלִיקִין וּבַמָּה אֵין מַדְלִיקִין. אֵין מַדְלִיקִין לֹא בְלֶכֶשׁ וְלֹא בְחוֹסֶן וְלֹא בְכָלָךְ לֹא בִפְתִילַת הָעִידָן וְלֹא בִפְתִילַת הַמִּדְבָּר וְלֹא בִירוֹקָה שֶׁעַל פְּנֵי הַמָּיִם. לֹא בְזֶפֶת וְלֹא בְשַׁעֲוָה לֹא בְשֶׁמֶן קִיק וְלֹא בְשֶׁמֶן שְׂרֵיפָה לֹא בְאַלְיָה וְלֹא בְחֵלֶב. נַחוּם הַמָּדִי אוֹמֵר מַדְלִיקִין בְּחֵלֶב מְבוּשָּׁל. וַחֲכָמִים אוֹמְרִים אֶחָד מְבוּשָּׁל וְאֶחָד שֶׁאֵינוֹ מְבוּשָּׁל אֵין מַדְלִיקִין בּוֹ: בַּמֶּה מַדְלִיקִין וּבַמָּה אֵין מַדְלִיקִין כול׳. לֹא בְלֶכֶשׁ. רִבִּי חִיָיא בַּר בָּא אָמַר. לוּגְשָׁא. רִבִּי אָחָא בְשֵׁם רִבִּי לִיָיא. דַּדִינוֹן. אָמְרִין. הִיא הָדָא הִיא הָדָא. וְלֹא בְחוֹסֶן. רִבִּי חִינְנָא בְשֵׁם רִבִּי פִינְחָס. פִּשְׁתָּן שֶׁלֹּא נִנְעָרָה. כְּמַה דְאַתְּ אָמַר וְהָיָה הֶחָסוֹן לִנְעוֹרֶת. וְלֹא בְכָלָךְ. אנבין קַיְסָרִיי. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. חִיזַּרְתִּי עַל כָּל מַפְרִשֵׂי יַמִּים וְאָמְרוּ לִי. כּוּלְכָּא שְׁמָהּ. וְלֹא בִפְתִילַת הָעִידָן. עִירָנִיתָא. וְלֹא בִפְתִילַת הַמִּדְבָּר. כִּשְׁמוּעָהּ. וְלֹא בִירוֹקָה שֶׁעַל פְּנֵי הַמָּיִם. כִּיתָּן דְּמַיֵּי. וְלֹא בְזֶפֶת וְלֹא בְשַׁעֲוָה. עַד כָּאן לִפְתִילוֹת. מִּיכָּן וָאֵילַךְ לִשְׁמָנִים. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁהָאוֹר מְמֻשָׁךְ לַאֲחוֹרָיו וְהוּא שׁוֹכֵחַ וּמוֹצִיא אֶת הַפְּתִילָה. וְעוֹד. שֶׁלֹּא הוּצָּת הָאוֹר בְּרוֹב הַדֶּלֶק. רִבִּי זְעִירָה בָעֵי. מֵעַתָּה פְתִילָה צְרִיכָה הַצָּאֲתָה בְּרוֹב הַדֶּלֶק. אָתָא רִבִּי שְׁמוּאֵל רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. פְּתִילָה צְרִיכָה הַוצָּאֲתָה בְּרוֹב הַדֶּלֶק. הָתִיבוֹן חֲבֵרַיָיא. וְהָא קֵורָה. הָא לֹא הוּצָּת הְאוֹר בְּרוֹב הַדֶּלֶק. הָתִיב רִבִּי בָּא בַּר מָמָל. וְהָא שָׁשִׁיתָא. הֲרֵי לֹא הוּצָּת הָאוֹר בְּרוֹב הַדֶּלֶק. אָמַר רִבִּי שַׁמַּי. לֹא כֵן אָמַר רִבִּי זְעִירָא רַב יְהוּדָה בְשֵׁם רַב. אַרְבַּע מְדוּרוֹת כָּל שֶׁהֵן. מְדוּרַת הַגֶּפֶת מְדוּרַת הַזֶּבֶל מְדוּרַת הַחֵלֶב מְדוּרַת גַּלְעִינִים כָּל שֶׁהֵן. וְעוֹד מִן הָדָא דְרִבִּי תַחְלִיפָא שָׁאַל לְרַב חִסְדָּא. וְלֹא כֵן אַלְפָּן רִבִּי. שַׁבָּת שֶׁחָלָה לִהְיוֹת בַּחֲנוּכָּה. שֶׁאָסוּר לִרְאוֹת מַטְבֵּעַ לְאוֹר הַחֲנוּכָּה. הֲרֵי אֵינוֹ שֹׁכֵיחַ וּמוֹצִיא אֶת הַפְּתִילָה. הֲוֵי לֵית טַעֲמָא דְלָא מִשּׁוּם שֶׁלֹּא הוּצָּת הָאוֹר בְּרוֹב הַדֶּלֶק. וְלֹא בְשֶׁמֶן קִיק. רִבִּי יוֹסֵה בְשֵׁם רִבִּי לִיָיא. קִיסּוֹסָא. רִבִּי יוֹנָה רִבִּי זְעִירָה בְשֵׁם רַב יְהוּדָה. עוֹף הוּא וּשְׁמוֹ קִיק. תָּנֵּי רִבִּי יִשְׁמָעֵאל. וְאֶת הַקָּאָת זֶה קִיק. וְלֹא בְשֶׁמֶן שְׂרֵפָה. אָמַר רַב חִסְדָּא. זֹאת אוֹמֶרֶת שֶׁאָסוּר לְהַצִּית אֶת הָאוֹר בִּמְדוּרַת קֳדָשִׁים וְהִיא דְלֵיקָה וְהוֹלֶכֶת בַּשַּׁבָּת. וְהָא תַנִּינָן. וּמַחִיזִין אֶת הָאוּר בִּמְדוּרַת בֵּית הַמּוֹקֵד. וּבַגְּבוּלִין כְּדֵי שֶׁיַּצִּת הָאוּר בְּרוּבָּן. אָמַר רִבֵּי יוֹסֵה. בַּשַּׁבָּת כָּתוּב לֹא תַעֲשֶׂה כָל מְלָאכָה. נַעֲשִׂית הִיא מֵאֵילֶיהָ. בְּרַם הָכָא הַתּוֹרָה אָמְרָה. אֵין שׂוֹרְפִין אֶת הַקֳּדָשִׁים בְּיוֹם טוֹב. וְאֵין צָרִיךְ לוֹמַר. בַּשַּׁבָּת. מַה חֲמִית לוֹמַר כֵּן. לֹא תוֹתִירוּ מִמֶּנּוּ עַד בּוֹקֶר וְהַנּוֹתָר מִמֶּנּוּ עַד בּוֹקֶר בָּאֵשׁ תִּשְׂרוֹפוּ. אַחַר שְׁנֵי בְקָרִים. אַחַר בּוֹקְרוֹ שֶׁלְּט״ו וְאַחַר בּוֹקְרוֹ שֶׁלְּי״ו. וּכְתִיב וְהַנּוֹתָר מִבְּשַׂר הַזָּבַח בַּיּוֹם הַשְּׁלִישִׁי בָּאֵשׁ יִשָּׂרֵף. מָהוּ לְהַצִּית אֶת הָאוֹר בִּמְדוּרַת חָמֵץ. מָאן דִּילִיף לָהּ מִנּוֹתָר. אָסוּר. וּמָאן דְלָא יְלִיף לָהּ מִנּוֹתָר. מוּתָּר. רַב אָחָא בְשֵׁם רַב חִסְדָּא. זֹאת אוֹמֶרֶת שֶׁמּוּתָּר לְהַצִּית אֶת הָאוֹר בִּמְדוּרַת קֳדָשִׁים וְהִיא דְלֵיקָה וְהוֹלֶכֶת בַּשַּׁבָּת. וְהָא תַנִּינָן. אֵין מַדְלִיקִין בְּשֶׁמֶן שְׂרֵיפָה בְּיוֹם טוֹב מִפְּנֵי יוּם טוּב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת. מֵעַתָּה אֵין מַדְלִיקִין בְּשֶׁמֶן שְׂרֵיפָה בַלַּיְלָה עַל שֵׁם שֶׁאֵין שׂוֹרְפִין אֶת הַקֳּדָשִׁים בַּלַּיְלָה. אָמַר רִבִּי יוֹחָנָן. יָרְדוּ לָהּ בְּשִׁיטַּת רִבִּי יִשְׁמָעֵאל. כְּמַה דְרִבִּי יִשְׁמָעֵאל אָמַר. תִּינּוֹק שֶׁעִיבֵּר זְמַנּוֹ נִימּוֹל בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. כָּךְ עָבַר זְמַנָּהּ נִשְׂרֶפֶת בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. וּמַה אִית לָךְ שֶׁמֶן שְׂרֵיפָה שֶׁעִיבֵּר זְמַנָּהּ. רִבִּי יוּדָה בַּר פָּזִי. מְכֵּיוָן שֶׁנִּיטְמָאת כְּמִי שֶׁעָבַר זְמַנָּהּ. תַּנֵּי רִבִּי יוֹסֵי קוֹמֵי רִבִּי יוֹחָנָן. מְנַיִין לְכָל הַנִּימוֹלִים שֶׁלֹּא יְהוּ נִימּוֹלִים אֶלָּא בָיּוֹם. תַּלְמוּד לוֹמַר וּבַיּוֹם. אָמַר לֵיהּ רִבִּי יוֹחָנָן. וְיֵשׁ כָּאן זוֹ. כָּל מְחוּיָיבֵי טְבִילוֹת טוֹבְלִין כְּדַרְכָּן בַּיּוֹם חוּץ מִנִּידָּה וְיוֹלֶדֶת שֶׁאֵינָהּ טוֹבֶלֶת אֶלָּא בַלַּיְלָה. נִידָּה שֶׁעָבַר זְמַנָּהּ טוֹבֶלֶת בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. דְּרָשָׁהּ רִבִּי חִיָיה בַּר אַבָּא לְצוֹרָאֵי. נִידָּה שֶׁעָבַר זְמַנָּהּ טוֹבֶלֶת בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. תַּמָּן אָמְרִין. אֲפִילוּ עָבַר זְמַנָּהּ. מִפְּנֵי חָמוֹתָהּ וּמִפְּנֵי כַלָּתָהּ. אִשָׁה אַחַת מִשֶׁלְּרַבּוֹתֵינוּ רָאוּ אוֹתָהּ טוֹבֶלֶת כְּדַרְכָּהּ בַּיּוֹם. נֹאמַר. מְעוֹבֶרֶת זְמַן הָיְיתָה. נִדָּה שֶׁנֶּאֶנְסָה וְטָבְלָה. שַׁמַּי בְשֵׁם רַב. טְהוֹרָה לְבֵיתָהּ וּטְמֵיאָה לְטַהֲרוֹת. רִבִּי לָעְזָר בְּשֵׁם רִבִּי חֲנִינָה. טְמֵיאָה בֵין לְבֵיתָהּ בֵּין לְטַהֲרוֹת. וּמַאי טַעֲמָא. וְכוּבַּס שֵׁנִית וְטָהֵר. מַה הָרִאשׁוֹנָה לַדַּעַת אַף הַשְּׁנִיָיה לַדַּעַת. וּמְנַיִין שֶׁהָרִאשׁוֹנָה לַדַּעַת. וְצִוָּה הַכֹּהֵן וְכִבְּסוּ. לַדַּעַת. וְכֵן חַמְיָין רַבָּנִן מְקַדְּמִין לְעִיבּוּרָה. רַב נַחְמָן בְּשֵׁם רִבִּי מָנָא. מִצְוָה לְהַקְדִּים כְּדֵי לְזָרֵז בַּמִּצְוֹת. בַּת יִשְׂרָאֵל שֶׁבָּאָה לְהַדְלִיק מִכֹּהֶנֶת טוֹבֶלֶת אֶת הַפְּתִילָה בַשֶּׁמֶן שְׂרֵיפָה וּמַדְלֶקֶת. רִבִּי חוּנָה בְשֵׁם רִבִּי יַנַּאי. שְׁעַת מִשְׁלַחַת זְאֵבִים הָיְיתָה ולֹא עָמַד בֵּית דִּין וּבִיטֵּל. כְּמַה דְתֵימַר תַּמָּן לֹא עָמַד בֵּית דִּין וּבִיטֵּל. וָכָא לֹא עָמַד בֵּית דִּין וּבִיטֵּל. בְּקָרוֹ שֶׁלְּכֹהֵן שֶׁהָיָה עוֹבֵר אֶצֶל יִשְׂרָאֵל וְכֵן כֵּלָיו שֶׁלְּכֹהֵן שֶׁהָיָה נֶאֱרַג אֶצֶל יִשְׂרָאֵל הֲרֵי זֶה מַדְלִיק עַל גַּבָּיו שֶׁמֶן שְׂרֵיפָה וְאֵינוֹ חוֹשֵׁשׁ. יִשְׂרָאֵל וְכֹהֵן שֶׁהָיוּ שׁוֹתָפִין בְּחָנוּת מְמַלֵּא הוּא יִשְׂרָאֵל אֶת הַנֵּר שֶׁמֶן שְׂרֵיפָה וְעוֹלֶה בוֹ לָעֲלִיָיה וְיוֹרֵד בּוֹ לְחָנוּת לַעֲשׂוֹת צְרָכָיו שֶׁלְּכֹהֵן אֲבָל לֹא צְרָכָיו שֶׁל יִשְׂרָאֵל. כֹּהֵן שֶׁבָּא אֶצֶל יִשְׂרָאֵל לַעֲשׂוֹת עִמּוֹ חֶשְׁבּוֹן וְהִדְלִיק עַל גַּבָּיו שֶׁמֶן שְׂרֵיפָה. אַף עַל פִּי שֶׁעָמַד הַכֹּהֵן וְהָלַךְ לוֹ אֵין מְחַיְיבִין אוֹתוֹ לְכַבּוֹתוֹ עַד שֶׁיִּיכְבֶּה מֵאֵלָיו. רִבִּי חֲנַנְיָה בַּר עַכְבָּרִי הֲוָה אֲזַל וּמֵיעֲבֲד עִיבִידְתֵּיהּ גַּבֵּי רִבִּי חִיָיה צִיפּוֹרַיָיא. מִי אֲזִיל מֵיזִיל לֵיהּ הֲוָה מַלֵּי בּוֹצִינָא שֶׁמֶן שְׂרֵיפָה. וְלֹא כֵן סָבְרִנָן מֵימַר. לַעֲשׂוֹת צְרָכָיו שֶׁלְּכֹהֵן אֲבָל לֹא צְרָכָיו שֶׁל יִשְׂרָאֵל. אָמְרִין. דִּלֹא הֲוָה עֲבַד כֵּן לָא הֲוָה אֲתִי. סָבְרִין מֵימַר. מָטָא בֵיתֵיהּ מַטְפִּי לָהּ. אָמַר רִבִּי חֲנִינָא. עַל יְדֵי כֵן הֲוָה שְׁהַר וְעַל יְדֵי כֵן הֲוָה קֶרַץ. אָדָא שַׁמָּשָׁא שְׁאַל לְרִבִּי אִמִּי. בְּגִין דַּאֲנָא צְבַע פְּתִילְתָא מִן חוֹלָא. אֲמַר לֵיהּ. בְּטִיל הוּא עַל גַּב פְּתִילוֹת. רִבִּי יוּדָה בֶּן פָּזִי הוֹרֵי לְאִילֵּין דְּבַר נְחֶמְיָה כֵן. רִבִּי אִמִּי נְסַב פְּתִילָא. רִבִּי לִיָיא לָא נְסִיב פְּתִילָא. וְלָא מוֹדֵי רִבִּי לִיָיא לְרִבִּי אִמִּי. חֲשַׁשׁ הוּא מְשּׁוּם גֶּזֶל. וְכוּלָּהּ מִן הָדֵין שַׁמָּשָׁא בְבֵיתֵיהּ בַּזְבְּזָא בְהֶקְדֵּישָׁא. גַּמְלִיאֵל זוּגָא שָׁאַל לְרִבִּי אִיסִּי. מָהוּ לְהוֹסִיף לְתוֹכוֹ שֶׁמֶן חוּלִין וּמַדְלִיק. אָמַר לֵיהּ. לֹא תַנֵּי רִבִּי הוֹשַׁעְיָה אֶלָּא אֵין מְחַיְיבִין אוֹתוֹ לְמַצּוֹתוֹ. אָמַר רִבִּי אַבָּהוּ. שָׁנָה לִי רִבִּי יוֹנָתָן בֶּן עַכְמַאי. בַּת כֹּהֵן שֶׁהָיְתָה עוֹמֶדֶת עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה וּבְיָדָהּ נֵר וּבְתוֹכוֹ שֶׁמֶן שְׂרֵיפָה הֲרֵי זוֹ מוֹסֶפֶת לְתוֹכוֹ שֶׁמֶן חוֹל כָּל שֶׁהוּא וּמַדְלֶקֶת. אָמַר לֵיהּ רִבִּי זְעִירָא. וּמַה הֲוָה טִיבֵיהּ. אָמַר לֵיהּ. אָדָם גָּדוֹל הָיָה וֹבָקִי בָמִשְׁנָתֵינוּ הָיָה וּפִירְשָׁהּ רִבִּי חִיָיא דִכְפַר תְּחֻמִין קוֹמֵי רִבִּי וּמְנִיתֵיהּ חֲכִים. וְלֹא בְחֵלֶב. רַב בְּרוֹנָא אָמַר. חֵלֶב מַטִּיף לְתוֹכוֹ שֶׁמֶן כָּל שֶׁהוּא וּמַדְלִיק. יוֹסֵי בָעֵי. מָה אֲנָן קַיָימִין. אִם בְּמָחוּי. אֲפִילוּ לֹא נָתַן לְתוֹכוֹ שֶׁמֶן. וְתַנֵּי שְׁמוּאֵל. כָּל שֶׁמַּתִּיכִין אוֹתוֹ וְאֵינוֹ קָרוּשׁ מָחוּי הוּא. וְאִם בְּשֶׁאֵינוֹ מָחוּי. אֲפִילוּ נָתַן לְתוֹכוֹ שֶׁמֶן. אָתָא רַב חֲנַנְיָה רַב בְּרוֹנָא בְשֵׁם רַב. חֵלֶב מְהוּתָּךְ וְקִירְבֵי דָגִים מַדְלִיקִין בָּהֶן. רִבִּי חִיָיה בַּר אַשִּׁי עֲנִי מֵיתֵיה קוֹמֵי רַב. אֲמַר לֵיהּ. הֵן הֲוִיתָה. אֲמַר לֵיהּ. בְּעִיי מְשַׁח דְּזֵית. אֲמַר לֵיהּ. וְלָא הֲוָה לָךְ קִירִבֵי דָגְים. אִית תַּנָּיֵי תַנֵּי. מַדְלִיקִין בְּנֶפְט. אִית תַּנָּיֵי תַנֵּי. אֵין מַדְלִיקִין בְּנֶפְט. אָמַר רַב חִסְדָּא. מַה דָמַר. מַדְלִיקִין. בָּהָהֵן אִיכּוֹמָא. וּמַה דָמַר. אֵין מַדְלִיקִין. בָּהָהֵן חִיוְרָא דְּהוּא סַכָּנָה.

MISHNAH: With what may one kindle and with what may one not kindle? One kindles neither with bast, nor with raw flax, nor with silk noil 9:2 (Note 33 ) as “imperial אגבין or אנבין”; the Babli 20b agrees that it is some kind of silk worn by exalted personalities. , nor with tow-cotton, nor with desert wick. , nor with green from the surface of water; not with pitch, nor with wax, nor with qīq oil, nor with oil to be burned may not be burned on a day on which defective sacrifices may not be burned, i. e., Sabbath or holiday. , nor with fat tail. 3:9 ) may not be eaten. , nor with fat. Naḥum the Mede says one may kindle with cooked fat, but the Sages say whether cooked or uncooked one does not kindle with it. HALAKHAH: “With what may one kindle and with what may one not kindle? One kindles neither with bast.” Rebbi Ḥiyya bar Abba said, λύγος. Rebbi Aḥa in the name of Rebbi Lia, δάδινον. They said, these two are identical. “Nor with raw flax,” Rebbi Ḥinena in the name of Rebbi Phineas, flax which was not cleansed, as you say, the uncleaned flax will be tinder 1:31 . The usual translation is: the treasure will become tinder . . “Nor with silk noil 9:2 (Note 33 ) as “imperial אגבין or אנבין”; the Babli 20b agrees that it is some kind of silk worn by exalted personalities. ,” imperial אנבין 9:2 Note 33 the conjecture that it might mean “imperial purple”. . Rabban Simeon ben Gamliel said, I asked all seafarers and they told me that it is called kulka . “Nor with tow-cotton,” ˋīrānītā . “Nor with desert wick. ,” as its meaning. “Nor with green from the surface of water;” water flax. “Also not with pitch, nor with wax,” up to here about wicks, from here on about fuels. Rebbi Abbahu in the name of Rebbi Joḥanan: Because the fire is [not], Alfasi Chapter 2; required by the context. The prohibited wicks are those which do not sufficiently draw fuel. drawn after it and he forgets and removes the wick; and in addition because the fire was not kindled on most of the fuel. Rebbi Zeˋira asked, does this mean that the kindling of the wick has to reach most of the fuel? There came Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: the kindling of the wick has to reach most of the fuel. The colleagues objected, is there not wax “wax” (S. Lieberman following Qorban haEdah ). where the fire does not have to reach most of the fuel? Rebbi Abba bar Mamal objected, is there not a lantern where the fire does not have to reach most of the fuel? Rebbi Shammai said, did not Rebbi Zeˋira, Rav Jehudah say in the name of Rav: Four pyres are in a minimal amount. A pyre of pressed-out olives, a pyre of manure, a pyre of fat, a pyre of pits are in a minimal amount. Also from the following, that Rebbi Taḥlifa asked Rav Ḥisda, did not the rabbi teach us, on a Sabbath which happened during Ḥanukkah, when it is forbidden to check a coin in the Ḥanukkah light 20:6). On the Sabbath one may not check coins at all; the reference to the Sabbath has to be deleted. It seems that the Yerushalmi holds in contrast to the Babli (21b ) that wicks and fuels forbidden for the Sabbath are also forbidden for Ḥanukkah. Since a Ḥanukkah light cannot be used for anything but exhibition, if it goes out one does not have to rekindle. Therefore the quality of the wick should not be a decisive factor; the first of R. Joḥanan’s reasons does not apply. ; there he will not forget and remove the wick. Therefore the reason can only be that the kindling of the wick has to reach most of the fuel. Mishnah: “Nor with qīq oil.” Rebbi Yose in the name of Rebbi Lia, κισσός. Rebbi Jonah, Rebbi Zeˋira in the name of Rav Jehudah, it is a bird by the name of qīq . Rebbi Ismael stated, and the qāât , this is the qīq 63a , see Diqduqe Soferim ad loc . Lev . 11:18 , Deut. 14:17 . . “Nor with oil to be burned may not be burned on a day on which defective sacrifices may not be burned, i. e., Sabbath or holiday. .” Rav Ḥisda said, this implies that it is forbidden to start a fire on a pyre of sancta so it should continuously burn on the Sabbath, may not be burned on the Sabbath. Babli 23b , Menaḥot 46b . . But have we not stated: “One starts a fire at the fire place in the heating chamber, but outside the Temple only if the fire has started burning on most of the logs.” Rebbi Yose said, it is written about the Sabbath, do not do any work 20:10 . Here starts a new Genizah leaf, Ginzberg p. 71 (G). ; it is done automatically. But here the Torah said that one does not burn sancta on a holiday, not to speak of the Sabbath. What did you see that you said so? 12:10 . The mention of two “mornings” implies that different times are implied. Babli 24b , 133a , Pesaḥim 83b , Temurah 4b . Mekhilta dR. Ismael Bo 6, end, dR. Simeon benYoḥai Bo p. 14. You shall not leave any leftovers until the morning; what is left over from it until morning you shall burn in fire . After two mornings, one the morning of the 15 and the other the morning of the 16. And it is written, what is left of the well-being sacrifice should be burned on the third day . 7:17 . The sacrifice may be eaten for two days and the intervening night. . May one light a fire under a pyre of leavened material 12:19 ). The elimination has to be before the time allotted to the slaughtering of the Passover sacrifice ( Ex. 23:18 , 34:25 ). Therefore the question must be about a large pile of leavened matter which is set on fire at noontime of Passover Eve but which will be completely consumed on the holiday, after nightfall. ? For him who infers it from remainder be eliminated by burning since this is the prescribed manner of disposing of sacrificial meat kept longer than the time allotted to its consumption. Pesaḥim 2:1 28c l. 62, Babli 27b . Since leftover Passover meat may be burned only after the holiday, he also must forbid burning of leavened matter on the holiday. , it is forbidden. But for him who does not infer it from remainder, it is permitted. Rav Aḥa in the name of Rav Ḥisda: this implies that it is permitted to start a fire on a pyre of sancta so it should continuously burn on the Sabbath. But did we not state, “one does not kindle with oil to be burned on a holiday,” because of a holiday which falls on Friday. But then one should not light oil to be burned in the night since one does not burn sancta in the night since the only sancta which may be burned are excess sacrifices of the preceding day whereas invalid sancta must be burned during daytime. There is no restriction on the use of “oil to be burned”. ! Rebbi Joḥanan said, they followed the argument of Rebbi Ismael (Note 50). . Just as Rebbi Ismael said, a baby whose time has passed can be circumcised either during the day or during the night. 12:3 ): And on the eighth day, the prepuce of his flesh shall be circumcised . But if the baby was sick or for any other reason could not be circumcised on the eighth day, it may be circumcised at any time afterwards. In Babylonian sources ( Yebamot 72a/b, Tosephta Šabbat 15:9 ) this opinion is ascribed to R. Eleazar ben R. Simeon, two generations after R.. Ismael. , so when its time has passed the sanctum may be burned either during the day or during the night. Where do you have oil to be burned whose time has passed? Rebbi Judah bar Pazi: Since it became impure it is as if its time had passed. Rebbi Yose stated before Rebbi Joḥanan: From where that all those to be circumcised should only be circumcised during daytime? The verse says, And on the day . 12:3 . Babli Yebamot 72b , Sifra Tazriaˋ Pereq 1(1). The argument from the addition “and” is characteristically R. Aqiba’s, opposed by R. Ismael. . Rebbi Joḥanan told him, is that so? All who require immersion immerse themselves normally during daytime except for the woman after her period and one who gave birth who only immerses herself during the night 90b , Yoma 6a , 87a . . A woman after her period whose time has passed 4:1 Note 3 . Babli Niddah 67b . immerses herself either during the day or during the night. Rebbi Ḥiyya bar Abba preached this to the people of Tyre, a woman after her period whose time has passed immerses herself either during the day or during the night. There 67b . There, the reason is given “because of the discipline of her daughter”, that she should learn the rules clearly. they say, even one whose time has passed, because of her mother-in-law and her daughter-in-law. They saw a woman of our rabbis immersing herself normally during daytime. We shall say that her time had passed. A woman after her period who was immersed by accident, Shammai in the name of Rav: she is pure for her house but impure for purities. In this opinion, an intent to become pure by immersion is needed only to be able to prepare pure food (“purities”) whereas to be permitted to her husband (“pure for her house”) she only has to be immersed since in the relevant biblical paragraph ( Lev . 15:19–24 ) immersion is explicitly required only of people coming in contact with movables on which she sat during her period of impurity. The opposing opinion requires intent for any purification. Babli Ḥulin 31a . . Rebbi Eleazar in the name of Rebbi Ḥanina, she is impure both for her house and purities. What is the reason? It should be washed a second time and will be pure . 15:59, about impurity of textiles. The remark “a second time” is taken as indication that the second washing has to follow the rules of the first; Babli Ḥulin 31b . A different interpretation in Sifra Tazriaˋ Pereq 16(11) . Since the first time it was intentionally, also the second time it must be intentionally. And from where that the first time it was intentionally? The Cohen has to order that they should wash . 13:54 . . Intentionally. And so we see that rabbis are early for intercalations. Rav Naḥman in the name of Rebbi Mana: It is an obligation to be early, to hasten in commandments. 11:7, Notes 141–153 . The present paragraph originates in Ševiˋit 4:2, Notes 38–42 . The meaning is that if a rabbinic stringency, such as not permitting occasional use of oil to be burned by lay persons even if it is to the advantage of the Cohen, falls into disuse in a time of emergency, it remains eliminated even after the emergency has passed. “An Israel woman who comes to a priestly woman to get fire dips her wick into oil to burn and lights.” Rebbi Ḥuna in the name of the house of Rebbi Yannai: It was a time of wolf packs; there was no court which disestablished. As it was said there, there was no court which disestablished. And here was no court which disestablished. 11:7 (Notes 137–139 , 143–145). “If cattle of a Cohen was passing: “was fed at the Israel’s”. In the Tosephta, היה עומד אצל ישראל “was standing at the Israel’s.” The reading here, עובר, is a misreading of the Tosephta text. at an Israel’s, or the garment of a Cohen being woven at an Israel’s, he lights for this oil to burn without hesitation. If an Israel and a Cohen were partners in a store, the Israel may fill the lamp with oil to burn and go to the upper floor or down into the store in the business of the Cohen, but not the Israel’s. If a Cohen came to an Israel to help him with his accounts and he lit oil to burn for him, even after the Cohen left one does not require him to extinguish it before it burns out by itself.” 10:9 . Rebbi Ḥanania from Akhbar worked at R. Ḥiyya’s from Sepphoris. When he left, the latter filled him a lamp full of oil to burn. Were we not of the opinion to say, “to work for a Cohen, but not for an Israel”? They said, if he had not done this for him, he would not have come. They thought, when he arrived at his house, he had to extinguish it. Rebbi Ḥinena said, by this he awoke, by this he got up early. 11:7 (Notes 146–153 ); see the Notes there for the problematic character of the text. S. Lieberman conjectures that the question was not about oil to be burned but that he dipped the wick in heave vinegar to singe it as noted in the discussion of Mishnah 5 (Note 150) and R. Immi permitted it. Ada the nurse asked Rebbi Immi: Since I am dipping wicks at a sick person’s? He said to him, it becomes insignificant in the wick. Rebbi Jehudah ben Pazi instructed those of Bar Neḥemiah in this way. Rebbi Immi took a wick, Rebbi Ila did not take a wick. Did Rebbi Ila not agree with Rebbi Immi? Rebbi Ila thought because of robbery because the nurse will spoil the consecrated food. Gamliel the twin asked Rebbi Yasa: May one add profane oil and light? He said to him, Rebbi Hoshaia stated only that one is not required to squeeze it out. Rebbi Abbahu said, Jonathan ben Akhmai did teach me: The daughter of a Cohen standing on Sabbath eve with a light filled with oil to burn, adds some profane oil and lights. Rebbi Zeˋira said, what is the nature of this? He said to him, he was a great personality, well versed in the Mishnah. Rebbi Ḥiyya from Kefar Teḥumin explained this to Rabbi and he appointed him rabbi. “Nor with fat.” Rav Berona said, one mixes some oil with it and kindles. Yose asked, where do we hold? If it was made into a paste, even if he did not mix it with oil, as Samuel stated, any which one turns into a fluid and it does not jell is a paste. But if it was not made into a paste, even if he mixes with oil. There came Rav Ḥananiah, Rav Berona in the name of Rav: One may kindle with liquefied fat and fish innards. Rebbi Ḥiyya ber Ashi failed to come before Rav. He asked him, where have you been? He answered. I was trying to get olive oil. He asked him, do you not have innards of fish? Some Tannaim state, one kindles with naphtha; but some Tannaim state, one does not kindle with naphtha. Rav Ḥisda said, he who said one kindles, if it was black; and he who said, one does not kindle, if it was white, because it represents danger.

אֵין מַדְלִיקִין בְּשֶׁמֶן שְׂרֵפָה בְּיוֹם טוֹב. רִבִּי יִשְׁמָעֵאל אוֹמֵר אֵין מַדְלִיקִין בְּעִטְרָן מִפְּנֵי כְבוֹד הַשַּׁבָּת. וַחֲכָמִים מַתִּירִין בְּכָל הַשְּׁמָנִים שֶׁמֶן שׁוּמְשְׁמִין שֶׁמֶן אֱגוֹזִים שֶׁמֶן צְנוֹנוֹת שֶׁמֶן דָּגִים שֶׁמֶן פַּקּוּעוֹת בְּעִטְרָן וּבְנֵפְט. רִבִּי טַרְפוֹן אוֹמֵר אֵין מַדְלִיקִין אֶלָּא בְשֶׁמֶן זַיִת בִּלְבָד: אֵין מַדְלִיקִין בְּשֶׁמֶן שְׂרֵיפָה בְּיוֹם טוֹב כול׳. הָא בְכָל אִילֵּין קַדְמָאֵי מַדְלִיקִין. רִבִּי יִשְׁמָעֵאל אוֹמֵר אֵין מַדְלִיקִין בְּעִיטְרָן מִפְּנֵי כְבוֹד הַשַּׁבָּת. מַה בֵין עִיטְרָן מַה בֵין קִירְבֵי דָגִים. קִירְבֵי דָגִים כָּל זְמַן שֶׁהֵן דְּלֵיקִין אֵין רֵיחָן רַע. כָּבוּ רֵיחָן רַע. עִיטְרָן בֵּין כָּבָה בֵין דָּלַק רֵיחוֹ רַע. שֶׁלֹּא תֹאמַר. הוֹאִיל וְרֵיחוֹ רַע יְהֵא טָעוּן הַרְחֵק ד׳ אַמּוֹת. לְפוּם כֵּן צָרִיךְ מֵימַר. אֵין מַדְלִיקִין בּוֹ. וַחֲכָמִים מַתִּירִין בְּכָל הַשְּׁמָנִין. (תְּנִי.) בְשֶׁמֶן פַּקּוּעוֹת. רִבִּי טַרְפוֹן אוֹמֵר אֵין מַדְלִיקִין אֶלָּא בְשֶׁמֶן זַיִת בִּלְבַד. עָמַד לוֹ רִבִּי יוֹחָנָן בֶּן נוּרִי עַל רַגְלָיו וְאָמַר. אִם כֵּן מַה יַעֲשׂוּ אַנְשֵׂי בָבֶל שֶׁאֵין לָהֶן אֶלָּא שֶׁמֶן שׁוּמְשְׁמִין. מַה יַעֲשׂוּ אַנְשֵׂי מָדַי שֶׁאֵין לָהֶן אֶלָּא שֶׁמֶן אֱגוֹזֵים בִּלְבַד. מַה יַעֲשׂוּ אַנְשֵׂי אַלֶכְסַנְדְּרִיאָה שֶׁאֵין לָהֶן אֶלָּא שֶׁמֶן צְנוֹנוֹת. מַה יַעֲשׂוּ אַנְשֵׂי קַפּוֹדָקִיָּא שֶׁאֵין לָהֶן לֹא כָךְ וְלֹא כָךְ (אֶלָּא נֶפְט). אֶלָּא אֵין לָךְ אֶלָּא מַה שֶׁהִתִּירוּ רִאשׁוֹנִים בִּלְבַד. תַּנֵּי. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. אֵין מַדְלִיקִין צוֹרִי מִפְּנֵי שֶׁהוּא שְׂרָף.

MISHNAH: One does not kindle with oil to be burned on a holiday may not be burned on a day on which defective sacrifices may not be burned, i. e., Sabbath or holiday. . Rebbi Ismael says, one does not kindle with ˋiṭran because of the honor of the Sabbath. But the Sages permit all kinds of oil, sesame oil, nut oil, radish oil, fish oil, colocynth oil, ˋiṭran , and naphtha. Rebbi Tarphon says, one kindles only with olive oil. HALAKHAH: “One does not kindle with oil to be burned on a holiday,” etc. Therefore one kindles with all those mentioned earlier. “Rebbi Ismael says, one does not kindle with ˋiṭran because of the honor of the Sabbath.” What is the difference between ˋiṭran and innards of fish? Innards of fish are not smelling badly as long as they are burning; they are smelling badly when extinguished. ˋIṭran smells badly whether extinguished or burning. Since it smells badly one should need to distance himself four cubits 3:5 ). The disagreeable smell of ˋiṭran is not of the forbidden kind. ; therefore it is necessary to say “one does not kindle”. “But the Sages permit all kinds of oil.” (State:) colocynth oil But as J. N. Epstein has shown ( Tarbiz 5, pp. 260–261; מבוא לנוסח המשנה p. 951) the original text is correct and the addition of “colocynth oil” in the Mishnah is a later insert; as a vegetable oil it logically should have been mentioned before fish oil. . “Rebbi Tarphon says, one kindles only with olive oil.” “Rebbi Joḥanan ben Nuri got on his feet and said, if it is so what should the people of Babylonia do who have only sesame oil? What should the people of Media do who have only nut oil? What should the people of Alexandria do who have only radish oil? What should the people of Kappadokia do who have neither one nor the other (but naphtha)? But you have only what the earlier ones permitted.” It was stated: “Rebbi Simeon ben Eleazar says, one does not kindle with balsamum because it is a resin.”

כָּל הַיּוֹצֵא מִן הָעֵץ אֵין מַדְלִיקִין בּוֹ אֶלָּא פִשְׁתָּן. וְכָל הַיּוֹצֵא מִן הָעֵץ אֵינוֹ מִטַּמֵּא טוּמְאַת אוֹהָלִים אֶלָּא פִשְׁתָּן. פְּתִילַת הַבֶּגֶד שֶׁקִּיפְּלָהּ וְלֹא הִיבְהֲבָהּ רִבִּי לִיעֶזֶר אוֹמֵר טְמֵאָה וְאֵין מַדְלִיקִין בָּהּ. רִבִּי עֲקִיבָא אוֹמֵר טְהוֹרָה וּמַדְלִיקִין בָּהּ: כָּל הַיּוֹצֵא מִן הָעֵץ אֵין מַדְלִיקִין בּוֹ אֶלָּא פִשְׁתָּן כול׳. אָמַר רִבִּי שִׁמָעוֹן בַּר רַב יִצְחָק. כְּתִיב לְהַעֲלוֹת נֵר תָּמִיד. שִׁיעֲרוּ לוֹמַר שֶׁאֵין לְךָ עוֹשֶׂה שַׁלְהֶבֶת אֶלָּא פִשְׁתָּן בִּלְבַד. תַּנֵּי. רִבִּי שִׁמָעוֹן בֶּן אֶלְעָזָר אוֹמֵר. כָּל הַיּוֹצֵא מִן הָעֵץ אֵין בּוֹ מִשׁוּם שָׁלֹשׁ עַל שָׁלֹשׁ. וּמְסַכְּכִין בּוֹ. חוּץ מִן הַפִּשְׁתָּן. אָמַר רִבִּי יוֹסֵי. עָשׂוּ אוֹתוֹ כֶעָבִים הָרַכִּים. דְּתַנִּינָן. הֶעָכִים הָרַכִּים אֵין בָּהֶן מִשּׁוּם שָׁלשׁ עַל שָׁלוֹשׁ. אָמַר רִבִּי לָעְזָר. מִן הַמִּשְׁכָּן לָמְדוּ. דִּכְתִיב אֶת הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעוֹת שֵׁשׁ מָשְׁזָר. וּכְתִיב פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל רֹאשָׁם. אַתְּ לָמֵד שֵׁשׁ מִשֵׁשׁ. וְשֵׁשׁ מִפַּאֲרֵי. וּפַּאֲרֵי מִפַּאֲרֵי. רִבִּי אֶלְעָזָר שָׁאַל. מָהוּ לַעֲשׂוֹת אוֹהֶל מֵעוֹר בְּהֵמָה טְמֵיאָה. וְהָכְתִיב וְעוֹרוֹת תְּחָשִׁים. רִבִּי יוּדְה רִבִּי נְחֶמְיָה וְרַבָּנִן. רִבִּי יְהוּדָה אוֹמֵר. טִיינוֹן. לְשֵׁם צִבְעוֹ נִקְרָא. וְרִבִּי נְחֶמְיָה אָמַר. גלקטינן. וְרַבָּנִן אָמְרִין. מִין חַיָּה טְהוֹרָה וְגִדּוּלָּהּ בַּמִּדְבָּר. וַתְיָיא כַּיי דָּמַר רִבִּי אֶלְעָזָר בֵּירִבִּי יוֹסֵי רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי מֵאִיר. כְּמִין חַיָּה טְהוֹרָה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה בַּמִּדְבָּר. כֵּיוָן שֶׁעָשָׂה בָהּ מְלֶאכֶת הַמִּשְׁכָּן נִגְנְזָה. רִבִּי אָבוּן אָמַר. קֶרֶשׁ הָיָה שְׁמָהּ. תַּנֵּי רִבִּי הוֹשַׁעְיָה. דְּחָדָא קֶרֶן. וְתִיטַב לָיי מִשּׁוֹר פָּר מַקְרִין וּמַפְרִיס. מִקֶּרֶן כָתַב רַחֲמָנָא. תַּמָּן תַּנִּינָן. כָּל הַפָּחוּת מִשְּׁלשָׁה עַל שְׁלשָׁה שֶׁהִתְקִינוֹ לָפוֹק בּוֹ אֶת הַמֶּרְחָץ וּלְנַעֵר בּוֹ אֶת הַקְּדֵירָה וּלְקַנֵּחַ בּוֹ אֶת הָרֵיחַיִם בֵּין מִן הַמּוּכָן בֵּין שֶׁאֵין מִן הַמּוּכָן טָמֵא. דִּבְרֵי רִבִּי לִיעֶזֶר. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. אַף מַטְלֵית חֲדָשָׁה בֵּין מִן הַמּוּכָן בֵּין שֶׁאֵינוֹ מִן הַמּוּכָן טָהוֹר. רִבִּי עֲקִיבָה אוֹמֵר. מִן הַמּוּכָן טָמֵא וְשֶׁאֵינוּ מִן הַמּוּכָן טָהוֹר. מַה בֵּין הַמּוּכָן מַה בֵּין שֶׁאֵינוֹ מִן הַמּוּכָן. בֵּין שֶׁהֵכִינָהּ לְתוֹךְ הַבַּיִת בֵּין שֶׁהִשְׁלִיכָהּ לָאִישְׁפָּה. וְהָתְנָן. רִבִּי לִיעֶזֶר אוֹמֵר. אַף מַטְלִית חֲדָשָׁה כַּיּוֹצֵא בָהֶן. וְלֵית בַּר נַשׁ אָמַר. אַף אֲפִילוּ אֶלָּא עֲדִי מוֹדֵי עַל קַדְמִיתָא. בֵּין שֶׁהֵכִינָהּ לִטְלוֹתָהּ בֵּין שֶׁלֹּא הֵכִינָהּ לִטְלוֹתָהּ. הָדָא יַלְפָּא מִן הַהִיא וְהַהִיא יַלְפָּא מִן הָדָא. הָדָא יַלְפָּא מִן הַהִיא. דִּבְרֵי רִבִּי לִיעֶזֶר וְהוּא שֶׁקִּיפְּלָהּ. וְהַהִיא יַלְפָּא מִן הָדָא. כְּשֶׁלֹּא הֵכִינָהּ לִטְלוֹתָהּ. אֲבָל הֵכִינָהּ לִטְלוֹתָהּ טְמֵיאָה הִיא. וּמַה טַעֲמֵיהּ דְּרִבִּי לִיעֶזֶר. נַעֲשֶׂה כִמְטָהֵר כֵּלִים בַּשַּׁבָּת. מִכֵּיוָן שֶׁקִּיפְּלָהּ לֹא טַהֳרָה. שֶׁכֵּן שַׁמָּשִׁים אוּמָנִין רוֹצִין בְּקִיפּוּלָהּ. וְלֹא מִבְּעוֹד יוֹם שֶׁהִיא טִהוֹרָה. רִבִּי לָעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. מִפְּנֵי יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת. וְלֹא מֵאֵילֶיהָ הִיא טִהוֹרָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. תִּיפְתָּר שֶׁהָיוּ בָהּ שָׁלֹשׁ עַל שָׁלֹשׁ מְצוּמְצָמוֹת. רִבִּי אָחָא רִבִּי סִימוֹן בְשֵׁם רִבִּי שִׁמְעוֹן נְזִירָא. עֲשָׂאָהּ מָזוֹר טְהוֹרָה. שְׁרָיָיהּ בַּשֶׁמֶן לֹא כְמִי שֶׁעֲשָׂאָהּ מָזוֹר. רִבִּי זְעִירָה רִבִּי יַנַּאי רִבִּי יִרְמְיָה בְשֵׁם רִבִּי יְהוֹשֻׁעַ בָּן לֵוִי. נִרְאִין דְּבָרִים שֶׁתְּהֵא הֲלָכָה כְּרִבִּי עֲקִיבָא. שֶׁהוּא אוֹמֵר מֵעֵין שְׁנֵיהֶן. וְאֵינָהּ אֶלָּא כְּרִבִּי יְהוֹשֻׁעַ מִקּוּלֵּי שָׁלֹשׁ עַל שָׁלֹשׁ. לֹא סוֹף דָּבָר טָהֹרָה אֶלָּא אֲפִילוּ טְמֵיאָה. בְּגִין רַב. דְּרַב אָמַר. מַסִּיקִין בְּכֵלִים וְאֵין מַסִּיקִין בְּשִׁיבְרֵי כֵלִים.

MISHNAH: One does not kindle with any wood product but flax 2:6 . . No wood product may become impure by tent impurity but flax. A wick braided from textile which was threaded but not singed, Rebbi Eliezer says it may become impure and one does not use it to kindle; Rebbi Aqiba says it does not become impure and one may use it to kindle. HALAKHAH: Mishnah. “One does not kindle with any wood product but flax,” etc. Rebbi Simeon bar Rav Isaac said it is written 27:20 . : to raise permanent light. They estimated to say that nothing makes a flame like flax. It was stated: “Rebbi Simeon ben Eleazar said, no wood product is subject to the three-by-three rule except flax and one may use it as roofing may not be made with anything susceptible to impurity. Wooden logs as well as stems of plants may be used but not fruits. , except flax.” Rebbi Yose said, they made it like coarse or soft, as we have stated 28:8 . Cloth which is either very coarse or very fine cannot be used as handkerchief. Therefore it cannot become impure in the size of (3 fingers). The minimum size for such fabric to be susceptible to impurity is that of a towel, (3 handbreadths). : “the coarse and the soft are not subject to the three-by-three rule.” Rebbi Eleazar said, they learned it from the Tabernacle as it is written 26.1 . , the Sanctuary you shall make ten gobelins, twilled byssus; and it is written 44:16 . , linen turbans shall be on their heads. You learn byssus from byssus, and byssus from turbans, and turbans from turbans 26.1 and Ex. 39:28 , speaking of the priestly vestments, the hat-turbans of byssus, one may assume that the same turbans and the same materials are mentioned in Ez. 44:16 , where it is explicitly stated that the priests’ turbans are made of linen. Similarly in the Babli Yoma 71b ; a different derivation in the name of R. Eleazar is in the Babli Šabbat 27b/28a. . Rebbi Eleazar asked, may one make the Tent19 in which a corpse causes impurity for all persons and vessels inside. of leather from an impure animal? But is it not written 25:5 . Since taḥaš is not mentioned in the lists of pure animals in Lev. 11 and Deut. 14, one must assume that it was impure. But the Tabernacle is the prime example of a “tent”; if its cover was of leather from an impure animal the question should not arise. , and taḥaš skins. 1(28). Rebbi Jehudah, Rebbi Nehemiah and the rabbis. Rebbi Jehudah says, violet., one reads אלטינון. ; it was called thus because of its color. Rebbi Nehemiah said, blue., גלטינון. . But the rabbis say, a kind of pure animal which grows up in the desert. It comes like what Rebbi Eleazar ben Rebbi Yose, Rebbi Abbahu, Rebbi Simeon ben Laqish in the name of Rebbi Meïr said: The Holy One, praise to Him, created for Moses in the desert a kind of pure ani Mal. After the work of the Tabernacle had been finished it was hidden. Rebbi Abun said, its name was qereš. Rebbi Hoshaia stated, a unicorn. It is preferable to the Eternal over a cattle ox which sprouts a horn and has split hooves 69:32 . . The All-Merciful wrote, it sprouts a horn. There, we have stated 28:2 . Babli 29a . : “A [cloth] less than three by three [fingerwidths] which he took to plug the bath or to pour a pot or to clean a millstone, whether it was prepared or not prepared can become impure, the words of Rebbi Eliezer. Rebbi Joshua says, (also a new rag) whether prepared or not prepared, is pure. Rebbi Aqiba says, prepared it may become impure, not prepared it is pure.” What is the difference between prepared and not prepared? Whether he made it ready in the house or threw it into the garbage. But did we not state 27:12 . תנן is Babylonian spelling. : “Rebbi Eliezer says, also a new rag follows the same rule.” Nobody says “also”, “even”, unless he agree with the preceding; whether he prepared it to hang it up or did not prepare it to hang it up. This learns from the other and the other learns from this. This learns from the other; the words of Rebbi Eliezer if he folded it. And the other learns from this; if he did not prepare it to hang it up. But if he prepared it to hang it up it may become impure. What is Rebbi Eliezer’s reason? He is like one who purifies vessels on the Sabbath. When he threaded it, it did not become pure since professional waiters like it threaded. Does it not become pure when it still is daylight? Rebbi Eleazar in the name of Rebbi Hoshaia: because of a holiday which falls on Friday. Does it not become pure automatically? Rebbi Yose ben Rebbi Abun said, explain it if it was exactly three-by-three. Rebbi Aḥa, Rebbi Simon in the name of Rebbi Simeon the nazir son. : If he made it into a bandage it is pure 28:2 . The medication makes the bandage unusable otherwise. . If one dipped it in oil is it not as if he made a bandage? Rebbi Zeˋira, Rebbi Yannai, Rebbi Jeremiah in the name of Rebbi Joshua ben Levi, logically practice should follow Rebbi Aqiba who is similar to both 2:3 practice certainly follows R. Aqiba against R. Eliezer. For consistency the practice also should follow R. Aqiba in Mishnah Kelim 28:1 where he partially follows R. Eliezer and partially R. Joshua. In general, R. Joshua is an overriding authority. , but in fact it follows Rebbi Joshua who is lenient in the matter of three-by-three. Not only pure but even impure, because of Rav, since Rav said one heats with vessels, but one does not heat with pieces of vessels 32a , 33a . .

לֹא יִקּוֹב אָדָם שְׁפוֹפֶרֶת שֶׁל בֵּיצָה וִימַלְאֶנָּה שֶׁמֶן וְיִתְּנֶינָּה עַל פִּי הַנֵּר בִּשְׁבִיל שֶׁתְּהֵא מְנַטֶּפֶת אֲפִילוּ הִיא שֶׁל חֶרֶס וְרִבִּי יְהוּדָה מַתִּיר. אֲבָל אִם חִבְּרָהּ הַיּוֹצֵר מִתְּחִילָּה מוּתָּר. לֹא יְמַלֵּא אָדָם קְעָרָה שֶׁמֶן וְיִתְּנֶנָּה בְּצַד הַנֵּר וְיִתֵּן רֹאשׁ הַפְּתִילָה בְּתוֹכוֹ בִּשְׁבִיל שֶׁתְּהֵא שׁוֹאֶבֶת. וְרִבִּי יְהוּדָה מַתִּיר: מתני׳ לֹא יִקּוֹב אָדָם שְׁפוֹפֶרֶת שֶׁלְּבֵיצָה. לָמָּה. מִשּׁוּם שֶׁלֹּא הוּתְחַל בְּכָל טִיפָּה וְטִיפָּה. אוֹ שֶׁמָּא יִשְׁכַּח וִיעָרֶה. מַה נְפִיק מִן בֵּינֵיהוֹן. הָהֵן זְקוּקָה דיקלון. אִין תֵּימַר. מִשֵּׁם שֶׁלֹּא הוּתְחַל בְּכָל טִיפָּה. הֲרֵי לֹא הוּתְחַל בְּכָל טִיפָּה וְטִיפָּה. אִין תֵּימַר. שֶׁמָּא יִשְׁכַּח וִיעָרֶה. הֲרֵי אֵינוֹ שׁוֹכֵחַ וּמְעָרֶה. אִם חִיבְּרָהּ הַיּוֹצֵר מִתְּחִילָּה מוּתָּר מִפְּנֵי שֶׁהוּא כֶלִי אֶחָד. שַׁנְיָיא הִיא. שֶׁכּוּלָּהּ אֶחָד. אֶלָּא אִם חִיבְּרָהּ בְּסִיד אוֹ בְגִיפּסוֹס. יְאוּת. דְּרִבִּי יוּדָה כְדַעְתֵּיהּ. דְּרִבִּי יוּדָה אָמַר. מַשְׁקֶה טוֹפַח חִיבּוּר. תַּנֵּי. פְּתִילָה אַחַת בִּשְׁנֵי כוֹסוֹת בִּשְׁתֵּי קְעָרוֹת בִּשְׁנֵי תַמְחוּיִין אָסוּר. רִבִּי יוּדָה מַתִּיר. רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי פִינְחָס. רִבִּי יוּדָה כְדַעְתֵּיהּ. דְּרִבִּי יוּדָה אָמַר. מַשְׁקֶה טוֹפַח חִיבּוּר.

MISHNAH: A person may not pierce an eggshell, fill it with oil, and put it over a light so it should drip even if it is made from clay; Rebbi Jehudah permits it. But if the potter combined it from the outset it is permitted. A person may not fill a bowl with oil, put it next to a light and dip the end of the wick into it so it should draw; Rebbi Jehudah permits it. HALAKHAH: “A person may not pierce an eggshell.” Why? Because it did not start at each single drop, or maybe he might forget and stir? What is the difference between them? This refined ” is unknown (as noted by Sokoloff in his Dictionary of Jewish Palestinian Aramaic) and why one would not be tempted to stir. The conjectures of the commentaries (bast fiber bags, opening of a pitcher) and earlier dictionaries are of no value. דיקלון. If you are saying, because it did not start at each single drop, it did not stop at every single drop; if you say. maybe be might forget and stir, he will not forget and stir. “If the potter combined it from the outset it is permitted since it is one vessel.” There is a difference because all is one, if he combined it by lime or gypsum, if he combined it by lime or gypsum.” This refers to the Mishnah; if the text of the Tosephta had been that of the Mishnah, the question asked in the previous paragraph would have superfluous since the reason for the prohibition cannot be that not every drop was involved. גִּיפְּסוֹס is Greek γύψος “gypsum; cement”. . Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection 72b , this refers mainly to transfer of impurity. Solid material impure in degree n makes other materials impure in degree n +1. There is a discussion about fluids; there are those who assert that fluids do not touch, they combine and everything moistened by impure fluids biblically becomes impure in the same degree as the fluid itself. (Rabbinically it can be stronger impurity; Chapter 1, Note 299 ). R. Jehudah accepts this statement and extends it to other legal domains, such as the laws of the Sabbath. . It was stated: One wick in two cups, in two pots, in two trays is forbidden; Rebbi Jehudah permits. Rebbi Ḥananiah in the name of Rebbi Phineas: Rebbi Jehudah follows his own opinion since Rebbi Jehudah says moist liquid is a connection.

הַמְכַבֶּה אֶת הַנֵּר מִפְּנֵי שֶׁהוּא מִתְיָירֵא מִפְּנֵי גוֹיִם מִפְּנֵי לִיסְטִים מִפְּנֵי רוּחַ רָעָה אִם בִּשְׁבִיל הַחוֹלֶה שֶׁיִּשַׁן פָּטוּר. כְּחָס עַל הַנֵּר כְּחָס עַל הַשֶּׁמֶן כְּחָס עַל הַפְּתִילָה חַיָיב. רִבִּי יוֹסֵי פּוֹטֵר בְּכוּלָּן חוּץ מִן הַפְּתִילָה מִפְּנֵי שֶׁהוּא עוֹשָׂהּ פֶּיחָם: הַמְכַבֶּה אֶת הַנֵּר מִפְּנֵי שֶׁהוּא מִתְיָירֵא מִפְּנֵי גוֹיִם כול׳. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מִפְּנֵי גוֹיִם שֶׁלְּסַכָּנָה. מִפְּנֵי לִיסְטִים שֶׁלְּסַכָּנָה. רִבִּי יוֹסֵי בָעֵי. אִי מִפְּנֵי לִיסְטִין שֶׁל סַכָּנָה נִיתְנֵי מוּתָּר. רַבָּנִין דְּקַיְסָרִין בְּשֵׁם רִבִּי יוֹסֵי בֶּן חֲנִינָה. מוּתָּר. מַה בֵּין הַמַּצִּיל מִמָּה שֶׁבַּנֵּר מַה בֵּין הַמַּצִּיל מִמָּה שֶׁבַּזַיִת. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי שִׁילָא דִינָוֶה. לֹא דוֹמֶה הַמַּצִּיל מִגּוּפָהּ שֶׁלִּפְתִילָה לַמַּצִּיל חוּץ מִגּוּפָהּ שֶׁלִּפְתִילָה. אָמַר רִבִּי יוֹחָנָן. רִבִּי יוֹסֵי וְרִבִּי שִׁמְעוֹן שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד. כְּמַה דְרִבִּי יוֹסֵי אָמַר. עַד שֶׁיְּהֵא לוֹ צוֹרֶךְ בְּגוּפָהּ שֶׁלַּפְּתִילָה. כֵּן רִבִּי שִׁמְעוֹן אוֹמֵר. עַד שֶׁיְּהֵא לוֹ צוֹרֶךְ בְּגוּפוֹ שֶׁלְּדָבָר. מַה אִית לָךּ צוֹרֶךְ בְּגוּפָהּ שֶׁלַּפְּתִילָה. רַבָּנִן דְּקַיְסָרִין רִבִּי לָעְזָר בְּשֵׁם רִבִּי חֲנִינַא. שֶׁכֵּן שַׁמָּשֵׁי אוּמָּנִין מְחָרְכִין לֵין. כְּמַה דְתֵימַר. וּשְׂעַר רֵישְׁיהוֹן לָא הִתְחָרַךְ. מָהוּ מְחָרְכִין לֵין. מְפַסְפְּסִין לֵין. תַּמָּן תַּנִּינָן. כָּל הַמְקַלְקְלִין פְּטוּרִין חוּץ מִן הַמַּבְעִיר וּמִן הָעוֹשֶׂה חַבּוּרָה. בַּר קַפָּרָא אָמַר. אֲפִילוּ אֵינוֹ צָרִיךְ לַדָּם אֲפִילוּ אֵינוֹ צָרִיךְ לָאֶפֶר. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹחָנָן. שׁוֹרוֹ שֶׁהִדְלִיק אֶת הַגָּדִישׁ בַּשַּׁבָּת חַיָיב. וְהוּא שֶׁהִדְלִיק אֶת הַגָּדִישׁ בַּשַּׁבָּת פָּטוּר. שׁוֹרוֹ שֶׁהִדְלִיק אֶת הַגָּדִישׁ בַּשַּׁבָּת חַיָיב. (לֹא) שֶׁלֹּא לַצוֹרֶךְ. וְהָכָא הוּא שֶׁהִדְלִיק אֶת הַגָּדִישׁ בַּשַּׁבָּת פָּטוּר. אֲפִילוּ שֶׁלֹּא לַצּוֹרֶךְ. תַּנֵּי. כָּל הַמִּתְחַיֵיב בְּנַפְשׁוֹ שׁוֹגֵג מֵבִיא חַטָּאת. אָמַר רִבִּי חֲנַנְיָה בְרֵיהּ דְּרִבִּי הִילֵּל. מֵאַחַר שֶׁלֹּא לַצּוֹרֶךְ הָיָה מִתָחַיֵיב בְּנַפְשׁוֹ. וְכָאן אֲפִילוֹ שֶׁלֹּא לַצּוֹרֶךְ יְהֵא פָטוּר מִן הַתַּשְׁלוּמִין. מִן הָדָא. מַכֵּה בְהֵמָה יְשַׁלְּמֶנָּה וּמַכֵּה אָדָם יוּמָת. מַה מַכֵּה בְהֵמָה לֹא חִלַּקְתָּה בָהּ בֵּין שׁוֹגֵג לַמֵּזִיד לְחַיְיבוּ מָמוֹן. אַף מַכֵּה אָדָם לֹא תַחֲלוֹק בּוֹ בֵּין שׁוֹגֵג בֵּין מֵזִיד לִפְטוֹר מָמוֹן. וְקַשְׁיָא עַל דְּבַר קַפָּרָא. הַבְעָרָה לִימְּדָה עַל כָּל הַמְּלָאכוֹת שֶׁבַּתּוֹרָה. כּוּלְּהֹן לְצוֹרֶךְ וְהִיא שֶׁלֹּא לְצוֹרֶךְ. אָמַר רִבִּי יוֹסֵי. אִין יִסְבּוֹר (רִבִּי לָעְזָר) כְּרִבִּי יוֹחָנָן דְּאָמַר. הַבְעָרָה לִמְּדָה עַל כָּל הַמְּלָאכוֹת שֶׁבַּתּוֹרָה. רִבִּי לָעְזָר אָמַר. הַבְעָרָה לִימְּדָה עַל עַצְמָהּ. וְלֵית לְרִבִּי לָעְזָר לְאַחַת לְחַיְיבוֹ עַל כָּל אַחַת וָאַחַת. אַשְׁכַּח תַּנֵּי בְשֵׁם רִבִּי לָעְזָר. הֵנָּה. לְחַיֵיב עַל כּוּלְּהֹן אַחַת. נִיחָא הַבְעָרָה. חַבּוּרָה. אַב שֶׁלָּהּ לְצוֹרֶךְ וְהִיא שֶׁלֹּא לְצוֹרֶךְ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. אִיתְפַּלְּגוֹן רִבִּי לָעְזָר וְרִבִּי יוֹחָנָן. חַד אָמַר. שְׁחִיטָה עִיקָּר וַחַבּוּרָה תּוֹלֶדֶת. וְחוֹרָנָה מַחְלִף. הִבְעִיר וְכִיבֶּה בִּנְפִיחָה אַחַת חַיָיב שְׁתַּיִם. אָמַר רִבִּי אֶבְדַּיְמִי אֲחוֹי דְרִבִּי יוֹסֵה. הָדָא אָמְרָה. נָפַח בַּכֵּלִים וְשִׁיבְּרָן מְשַׁלֵּם נֶזֶק שָׁלֵם. הַחוֹתֶה גְחָלִים מִתַּחַת הַקְּדֵירָה בַּשַּׁבָּת חַיָיב. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר בְּשֵׁם רִבִּי לָעְזָר בֵּירִבִּי צָדוֹק. חַיָיב שְׁתַּיִם. אַחַת שֶׁכִּיבֶּה אֶת הָעֶלְיוֹנוֹת וְאַחַת שֶׁהִבְעִיר אֶת הַתַּחְתּוֹנוֹת. וְחוֹתֶה גְחָלִים וּמִתְחַמֵּם כְּנֶגְדָּן בַּשַּׁבָּת פָּטוּר. רִבִּי יַעֲקֹב בַּר אָחָא אָמַר. בַּמַּחֲלוֹקֶת. כְּמָאן דָּמַר אֵינוֹ חַיָיב אֶלָּא אַחַת. בְּרַם כְּמָאן דָּמַר חַיָיב שְׁתַּיִם. חַיָיב. דָּמַר רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. לֵית כָּאן חַיָיב שְׁתַּיִם אֶלָּא מַעֲלִין עָלָיו כְּאִילּוּ חַיָיב שְׁתַּיִם. אָמַר רִבִּי יוּדָן. תַּמָּן אֵינוֹ רוֹצֶה שֶׁיְּבַעֲרוּ וְאֵינוֹ רוֹצֶה שֶׁיִּכְבּוּ. בְּרַם הָכָא רוֹצֶה הוּא שֶׁיְּבַעֲרוּ וְרוֹצֶה הוּא שֶׁיִּכְבּוּ. הִבְעִיר וּבִישֵּׁל. אִית תַּנָּיֵי תַנֵּי. חַיָיב שְׁתַּיִם. אִית תַּנָּיֵי תַנֵּי. חַיָיב אַחַת. מָאן דָּמַר. חַיָיב שְׁתַּיִם. אַחַת מִשּׁוּם מַבְעִיר וְאַחַת מִשּׁוּם מְבַשֵּׁל. וּמָאן דָּמַר. אַחַת. הַיי דָא הִיא. רִבִּי יוּדָה אוֹמֵר. מִשּׁוּם מַבְעִיר. רִבִּי יוֹסֵי אוֹמֵר. מִשּׁוּם מְבַשֵּׁל. וְקַשְׁיָא עַל דְּרִבִּי יוֹסֵי. הַבְעָרָה לִימְּדָה עַל כָּל הַמְּלָאכוֹת שֶׁבַּתּוֹרָה. אֵינוֹ חַיָיב מִשּׁוּם מַבְעִיר אֶלָּא מִשּׁוּם מְבַשֵּׁל. זָר שֶׁשִּׁימֵּשׁ בַּמִּקְדָּשׁ בַּשַּׁבָּת וּבַעַל מוּם שֶׁשִּׁימֵּשׁ בְּטוּמְאָה. רִבִּי חִיָיה רוֹבָה אָמַר. שְׁתַּיִם. בַּר קַפָּרָא אָמַר. אַחַת. מָתִיב בַּר קַפָּרָא לְרִבִּי חִיָיא רוֹבָא. עֲבוֹדָה שֶׁהַכֹּהֵן מוּתָּר בָּהּ זָּר מְחַיֵיב עָלֶיהָ. וּמוֹתִיב לָהּ וְהוּא מְתִייב לָיהּ. וַהֲרֵי קְמִיצָה עַד שֶׁלֹּא נִקְמְצַה אֲסוּרָה לָזֶה וְלָזֶה. מִשֶׁנִּיקְמְצָה אֲסוּרָה לַזָּרים וֹמוּתֶּרֶת לַכֹּהֲנִים. אָמַר לֵיהּ. שַׁנְיָיא הִיא. דִּכְתִיב וְכָל זָר לֹא יֹאכַל קוֹדֶשׁ. וַהֲרֵי מְלִיקָה עַד שֶׁלֹּא נִמְלְקָה אָסוּר לָזֶה וְלָזֶה. מִשֶּׁנִמְלְקָה אֲסוּרָה לְזָרִים וּמוּתֶּרֶת לַכֹּהֲנִים. אָמַר לֵיהּ. שַׁנְיָיא הִיא. דִּכְתִיב וְכָל זָר לֹא יֹאכַל קוֹדֶשׁ. הֲרֵי טֵבֵל. עַד שֶׁלֹּא נִיתְקָן אָסוּר לָזֶה וְלָזֶה. מִשֶּׁנִיתְקָן אָסוּר לְזָרִים וּמוּתָּר לַכֹּהֲנִים. אָמַר לֵיהּ. שַׁנְיָיא הִיא. דִּכְתִיב וְכָל זָר לֹא יֹאכַל קוֹדֶשׁ. אָמְרִין. נֵצֵא לַחוּץ וְנִלְמַד. נַפְקוּן וְשָׁמְעוּן. רִבִּי יוֹסֵי אוֹמֵר. שְׁתַּיִם. רִבִּי שִׁמְעוֹן אוֹמֵר. אַחַת. מָאן דָּמַר. אַחַת. מִשּׁוּם זָרוּת. וּמָאן דָּמַר. שְׁתַּיִם. אַחַת מִשּׁוּם זָרוּת. חוֹרָנִיָיתָה לָמָּה. מִשּׁוּם שְׁחִיטָה. וַהֲרֵי שְׁחִיטָה בְזָר כְּשֵׁירָה. אֶלָּא מִשּׁוּם הִילּוּךְ זְרִיקָה וְקַבָּלָה. אֵינָהּ אֶלָּא שְׁבוּת. הֲוֵי לֵית טַעֲמָא אֶלָּא מִשּׁוּם אִיכּוּל אֵיבָרִים וּפְדָרִים שֶׁהָיוּ מִתְאַכְּלִין עַל גַּבֵּי הַמִּזְבֵּחַ כָּל הַלַּיְלָה. עַל דַּעְתֵּיהּ דְּרִבִּי יוּדָה דּוּ אָמַר מִשּׁוּם מַבְעִיר. נִיחָא. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי דּוּ אָמַר מִשּׁוּם מְבַשֵּׁל. מַה בִישּׁוּל יֵשׁ כָּאן. מִכֵּיוָן שֶׁהוּא רוֹצֶה בְאִיכּוּלָן כִּמְבַשֵּׁל הוּא.

MISHNAH: One who extinguishes a light because he is afraid of Gentiles, of robbers, of evil spirits, or because of a sick person to let him sleep, is not liable. If to save the light, to save the oil, to save the wick, he is liable. Rebbi Yose declares them all not liable except for the wick because he produces charcoal. HALAKHAH: “One who extinguishes a light because he is afraid of Gentiles,” etc. Rebbi Samuel bar Rav Isaac said, [so is the Mishnah:] because dangerous Gentiles, because of dangerous robbers. Rebbi Yose asked, if because of dangerous robbers one should have stated “it is permitted.” The rabbis of Caesarea in the name of Rebbi Yose ben Ḥanina: It is permitted. What is the difference between one who saves from what is in the light and one who saves what is in the olive? The rabbis of Caesarea in the name of Rebbi Shila from Naveh: One who saves from the wick itself cannot be compared to one who saves away from the wick itself. Rebbi Joḥanan said, Rebbi Yose and Rebbi Simeon said the same thing. Just as Rebbi Yose said, not unless he needs the body of the wick, so Rebbi Simeon says, not unless he needs the body of the thing 85a , Keritut 20b . In the Yerushalmi later Chap. 13 (14a l. 38), Beṣah 1:3 (60b l. 21). . How do you need the body of the wick? The rabbis of Caesarea, Rebbi Eleazar in the name of Rebbi Ḥanina: for so the professional waiters singe in this way, as you say3:27 . , and the hair on their heads was not singed. What means “singe in this way”? They singe it. 10(Note 147 ) and Pesaḥim 6:1(33b 1.34), also Bava qamma 3:12 (Notes 140–144 ); cf. Babli Šabbat 106a , Beṣah 12b , Yebamot 16b , Bava qamma 34b , Sanhedrin 62b . There, we have stated: “All who destroy are not liable,” except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes to Šabbat 106a (ed. M. Herschler col. 365 ) as text here: “R. Joḥanan says, one making a fire only if he needs the ashes, one causing a wound only if he needs the blood.” . A Mishnah disagrees with Rebbi Joḥanan: “If his bull set fire to a stack of sheaves on the Sabbath; he is liable, but if he set fire to a stack of sheaves on the Sabbath, he is not liable. 7:1 Notes 16 ff.). The payment is excluded even if there is no possibility of criminal prosecution. ” If his bull set fire to a stack of sheaves on the Sabbath; he is liable. Is that not for no purpose? So here if he set fire to a stack of sheaves on the Sabbath, he is not liable, even if it was for no purpose. Rebbi Ḥanania the son of Rebbi Hillel said, since it was for no purpose, did he commit a capital crime? But here even it was for no purpose Note 153) quotes the text as: R. Ḥanina ben R. Hila said, this is correct. Since if it were for a purpose he would be guilty of a capital crime here even if it was for no purpose he is free from paying restitution. he should be free from paying restitution, from the following 23:21 . Babli Ketubot 35a , 38a ; Bava qamma 35a ; Sanhedrin 74b , 84b . : The slayer of an animal shall pay for it; the slayer of a human shall die. Since for the slayer of an animal you did not differentiate between unintentional and intentional to make him liable for money, so for the slayer of a human you cannot differentiate between unintentional and intentional to free him from liability for money is disproved; there is no Mishnaic source contradicting R. Joḥanan. . It is difficult for Bar Qappara. Setting fire taught about all work [mentioned] in the Torah; they are all for a need, itself not for a need35:3 as forbidden on the Sabbath since all work is forbidden. One opinion is that it was mentioned to indicate that doing each category of work is a separate offense on the Sabbath. The other opinion is that setting a fire on the Sabbath is no capital crime since no punishment is indicated in Chapter 35. It is clear that Bar Qappara cannot hold the first opinion since he holds that setting a fire is criminal even for no purpose while he must agree that for all (or most) other categories a purpose is needed. ? Rebbi Yose said, if (Rebbi Eleazar) is quoted in his name and also in a disagreement with R. Joḥanan he is mentioned first, having precedence in time. would think with Rebbi Joḥanan who said, setting fire taught about all work [mentioned] in the Torah. Rebbi Eleazar said, setting fire taught about itself 6b , 33b ; Sanhedrin 35b , 62a ; Keritut 20b . . Does Rebbi Eleazar not have about one 4:2 : A person who sins inadvertently about any of the commandments of the Eternal that should not be done, but he did one of these. If one stresses the “one” one infers that each single offense requires its own purification sacrifice. If one stresses “these” it follows that one sacrifice atones for multiple infractions. The harmonization of both approaches is a topic for Chapter 7; Sifra Ḥovah (Wayyiqra II) Pereq 1(7). Naḥmanides reads אחרת instead of אחת, “does he not have another (reason)”? The reading of the ms. is preferable. to make him liable for each single one? It was found stated in the name of Rebbi Eleazar, of these, to make him liable once for all of them. We understand setting fire. A wound? Its main point Therefore slaughter of these animals was part of the building activity and defines a category of work forbidden on the Sabbath. for a need, itself not for a need? Rebbi Yose ben Rebbi Abun said, Rebbi Eleazar and Rebbi Joḥanan disagree. One said, slaughter is the main point and a wound derivative; the other one switches. If one set a fire and extinguished with the same blowing he is liable twice 20a . . Rebbi Eudaimon the brother of Rebbi Yose said, this implies that if he blew at vessels and broke them, he pays full damages 2:10 . . He who stirs coals under a pot on the Sabbath is liable. Rebbi Simeon ben Eleazar in the name of Rebbi Simeon ben Rebbi Ṣadoq, he is liable twice, once that he extinguished the upper layer and once that he set fire to the lower layer 20a . . But he who stirs coals to warm himself in front of them on the Sabbath is not liable 20b . . Rebbi Jacob bar Aḥa said, it is a disagreement; according to him who said that he is liable only once. But according to him who said that he is twice liable he is liable 20a . . For Rebbi Abbahu said in the name of Rebbi Joḥanan, he is not twice liable but he is considered as if twice liable. Rebbi Yudan said, there he does not want that they be set on fire and he does not want that they be extinguished. But here he wants that they be set on fire and he wants that they be extinguished. If one made a fire and cooked, there are Tannaim who state, he is twice liable, and there are Tannaim who state, he is once liable. He who said that he is twice liable, once because of setting a fire and once because of cooking. But he who said once, which one is it? Rebbi Jehudah says, because of setting a fire. Rebbi Yose says, because of cooking. It is difficult for Rebbi Yose; setting fire taught about all work [mentioned] in the Torah; he is not liable because of setting a fire but because of cooking? An outsider who officiated in the Temple on the Sabbath 18:7 ). In addition, the Temple service on the Sabbath requires many acts, slaughter and burning of sacrifices, which outside the Temple are capital crimes. If the act was unintentional, how many purification sacrifices are due? , or a deformed person who officiated in impurity 21:16–24 ). Any impure Cohen is similarly barred ( Lev. 22:3 ). Are the disabilities cumulative or is disqualification one and the same? The question is raised but neither discussed nor answered; it is treated in the parallel in the Babli, Yebamot 32a . , the Elder Rebbi Ḥiyya said, two; bar Qappara said, one. Bar Qappara objected to the Elder Rebbi Ḥiyya: is the outsider liable for any service which is permitted to a Cohen? He objected and he answered it. Is there not the handful 6:7–11 ) but it remains forbidden for all outsiders. ; before the handful was taken it was forbidden for both; after the handful was taken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food 22:10 . This is a separate decree independent of Temple or Sabbath. . Is there not the breaking of the neck 1:15 , 5:9 . In case of a purification offering, the bird has to be eaten by Cohanim and is prohibited to laymen; the live bird is prohibited to everybody. ; before the neck was broken it was forbidden for both; after the neck was broken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the ṭevel ; before it was put in order it was forbidden for both; after it was put in order it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. They said, let us go outside and learn. They went outside and heard, Rebbi Yose said, two; Rebbi Simeon said, one. He who said one, because of outsider status. He who said two, one because of outsider status; why the other? Because of slaughter. But slaughter by an outsider is valid 33b . ! But because bringing, sprinkling, and receiving. These are only because of Sabbath rest. Therefore the reason may be only because of the consumption of limbs and fat which were consumed on the altar during the entire night. In the opinion of Rebbi Jehudah who said because of setting fire it is understandable. In the opinion of Rebbi Yose who said because of cooking, what cooking is here? Since he wants their being consumed it is like cooking.

עַל שָׁלשׁ עֲבֵרוֹת הַנָּשִׁים מֵיתוֹת בִּשְׁעַת לֵידָתָן עַל שֶׁאֵינָן זְהִירוֹת בַּנִּידָּה בַחַלָּה וּבְהַדְלָקַת הַנֵּר: עַל שָׁלשׁ עֲבֵירוֹת הַנָּשִׁים מֵתוֹת כול׳. אִית תַּנָּיֵי תַנֵּי. יְלָדוֹת. אִית תַּנָּיֵי תַנֵּי. יוֹלְדוֹת. מָאן דָּמַר. יְלָדוֹת. תַּנֵּי בְשֵׁם רִבִּי יוּדָה. בָּעֲוֹן הַנְּדָרִים הַבָּנִים מֵתִים. וּמַה טַעֲמָא. לַשָּׁוְא הִכֵּיתִי אֶת בְּנֵיכֶם. וּמָאן דָּמַר. יוֹלְדוֹת. מִיכָּן שֶׁאֵין הַשָּׂטָן מְקַטְרֵג אֶלָּא בְשָׁעַת סַכָּנָה. רִבִּי פִינְחָס רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִיָיה בַּר בָּא. כְּתִיב וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים. בְסֵדֶר הָאוּרִים אֵין כָּתוּב כָּאן אֶלָּא בְּמִשְׁפַּט הָאוּרִים. אֶלְּא מְלַמֵּד. בְּשָׁעָה שֶׁיִּשְׂרָאֵל יוֹצְאִין לַמַּלְחָמָה בֵּית דִּין שֶׁלְּמַעֲלָה יוֹשְׁבִין עֲלֵיהֶן אִם לִנְצוֹחַ אִם לְהִינָּצֵחַ. אָמַר רִבִּי חִיָיא בַּר בָּא. כְּתִיב כִּי תֵצֵא מַחֲנֶה עַל אוֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע. הָא אִם אֵינוֹ יוֹצֵא אֵינוֹ צָרִיךְ לֵיהּ שְׁמִירָה. אֶלָּא מִיכָּן שֶׁאֵין הַשָּׂטָן מְקַטְרֵג אֶלָּא בְשָׁעַת הַסַּכָּנָה. אָמַר רִבִּי אַחַאי בַּר יַעֲקֹב. כְּתִיב וּקְרָהוּ אָסוֹן בַּדֶּרֶךְ. הָא בַבַּיִת לֹא. אֶלָּא מִיכָּן שֶׁאֵין הַשָּׂטָן מְקַטְרֵג אֶלָּא בְשָׁעַת הַסַּכָּנָה. רִבִּי בִּיסְנָא בְשֵׁם רִבִי לִיָיא. כְּתִיב יוֹם צָרָה וְתוֹכֵיחָה וּנְאָצָה הַיּוֹם הַזֶּה. הָא יוֹם אַחֵר לֹא. אֶלָּא מִיכָּן שֶׁאֵין הַשָּׂטָן מְקַטְרֵג אֶלָּא בְשָׁעַת הַסַּכָּנָה. רִבִּי אַיְיבוֹ בַּר נַגֹּרֶי. כָּתוּב בְּהִשָּׁפְטוֹ יֵצֵא רָשָׁע. יֵצֵא צַדִּיק אֵין כָּתוּב כָּאן אֶלָּא בְּהִשָּׁפְטוֹ יֵצֵא רָשָׁע. אֶלָּא מִיכָּן שֶׁאֵין הַשָּׂטָן מְקַטְרֵג אֶלָּא בְשָׁעַת הַסַּכָּנָה. אָמַר רִבִּי בָּא בַּר בִּינָה. נֶסֶר שֶׁהוּא מָתוּחַ מִגָּג לְגָג אֲפִילוּ רָחַב כַּמָּה אָסוּר לְהַלֵּךְ עָלָיו. לָמָּה. אֶלָּא מִיכָּן שֶׁאֵין הַשָּׂטָן מְקַטְרֵג אֶלָּא בְשָׁעַת הַסַּכָּנָה. רַב אָמַר. הַיּוֹשֵׁב בָּבַיִת מְרוֹעְרָע עוֹשֶׁה מַלְאַךְ הַמָּוֶת דַנִיסְטֵיס שֶׁלּוֹ. דִּכְתִיב יַשִּׁי מָוֶת עָלֵימוֹ. כְּמַה דְתֵימָר כִּי תַשֶּׁה בְרֵעֲךָ מַשַּׁאת מְאוּמָה. אָמַר רִבִּי לֵוִי. בִּשְׁלֹשָׁה מְקוֹמוֹת הַשָּׂטָן מָצוּי לְקַטְרֵג. הַמְהַלֵּךְ בַּדֶּרֶךְ בְּעַצְמוֹ. וְהַיָּשֵׁן בְּבַיִת אָפֵל לְעַצְמוֹ. וְהַמְפָרֵשׂ בַּיָּם הַגָּדוֹל. אָמַר רִבִּי יִצְחָק בַּר מַרְיוֹן. אִילוּלֵי דִכְתִיב כֹּה אָמַר יְי הַנּוֹתֵן בַּיָּם דָּרֶךְ. כֵּיוָן שֶׁהָיָה אָדָם יוֹרֵד לְתוֹכוֹ הָיָה מֵת. וְרַבָּנִן אָמְרִין. הַנּוֹתֵן בַּיָּם דָּרֶךְ. מִן הָעֲצֶרֶת וְעַד הֶחָג. וּבְמַיִם עַזִּים נְתִיבָה. מִן הֶחָג וְעַד חֲנוּכָּה. רִבִּי יוֹסֵה בְרֵיהּ דְּרִבִּי תַנְחוּם דִּכְפַר אָגִין עוּבְדָא הָיָה בְּאֶסְיָא. אֲתַא בָעֵי מִיפְרוֹשׂ מִן חַגָּא וְעַד חֲנוּכְּתָא. חַמְתֵּיהּ חָדָא מַטְרוֹנָה. אָמְרָה לֵיהּ. כְּדוֹן מַפְרִשִׂין. אִיתְחֲמֵי לֵיהּ אֲבוֹי. וְגַם קְבוּרָה לֹא הָיְתָה לּוֹ. וְלָא שְׁמַע לָא לְדֵין וְלָא לְדֵין וַאֲזַל בַיָּמָא. רִבִּי כֹהֵן אֲחוֹי דְרִבִּי חִיָיה בַּר בָּא הֲוָה פְרִישׂ. אֲתַא בָעֵי מִיפְרוֹשׂ מִן חַגָּא לַחֲנוּכְּתָא. אֲמַר לַאֲחוֹי. צְלוּ עָלַי. אֲמַר לֵיהּ. אִין. דִּצְלִיתִי עֲלָךְ. אֶלָּא אִין חֲמִיתִינוֹן לְצִיבּוּר מְצַלְיָין לְמִיטְרָא לָא תִתְרַחֵץ עַל צְלוּתִי. הָא דְאַתְּ קְטִיר לוּלָבָךְ קְטוֹר רַגְלָךְ. עַל שֶׁאֵינָן זְהִירוֹת בַּנִּדָּה וּבַחַלָּה וּבְהַדְלָקַת הַנֵּר. אָדָם הָרִאשׁוֹן דָּמוֹ שֶׁל עוֹלָם. דִּכְתִיב וְאֵיד יַעֲלֶה מִן הָאָרֶץ. וְגָרְמָה לוֹ חַוָּה מִיתָה. לְפִיכָךְ מָסְרוּ מִצְוַת נִדָּה לָאִשָּׁה. וּבַחַלָּה. אָדָם הָרִאשׁוֹן חַלָּה טְהוֹרָה לָעוֹלָם הָיָה. דִּכְתִיב וַיִּיצֶר יְי אֱלֹהִים אֶת הָאָדָם עָפָר מִן הָאֲדָמָה. וַתְיָיא כַּיי דָמַר רִבִּי יוֹסֵי בַּר קַצַּרְתָּה. כֵּיוָן שֶׁהָאִשָּׁה מְקַשְׁקֶשֶׁת עִיסָּתָהּ בַּמַּיִם הִיא מַגְבְּהָת חַלָּתָהּ. וְגָרְמָה לוֹ חַוָּה מִיתָה. לְפִיכָךְ מָסְרוּ מִצְוַת חַלָּה לָאִשָּׁה. וּבְהַדְלָקַת הַנֵּר. אָדָם הָרִאשׁוֹן נֵרוֹ שֶׁלְּעוֹלָם הָיָה. שֶׁנֶּאֱמַר נֵר אֱלֹהִים נִשְׁמַת אָדָם. וְגָרְמָה לוֹ חַוָּה מִיתָה. לְפִיכָךְ מָסְרוּ מִצְוַת הַנֵּר לָאִשָּׁה. תַּנֵּי. רִבִּי יוֹסֵי אוֹמֵר. שְׁלֹשָׁה דִיבְקֵי מִיתָה הֵן וֹשְׁלָשְׁתָּן נִמְסְרוּ לָאִשָּׁה. וְאֵילּוּ הֵן. מִצְוַת נִידָּה וּמִצְוַת חַלָּה וּמִצְוַת הַדְלָקָה.

MISHNAH: Because of three sins women die in childbirth, because they are not careful with niddah , ḥallah . Here also the husband is dependent on the information given by his wife that he may eat the bread baked by her. , and candle lighting 3:1. . HALAKHAH: “Because of three sins women die in childbirth,” etc. There are Tannaim who state, as children. There are Tannaim who state, in childbirth. He who said as children, it was stated in the name of Rebbi Jehudah: Children die because of the sin of vows 72a . . What is the reason? For the vain I did hit your sons 2:30 , cf. Nedarim 3:2, Note 73 . . But he who said in childbirth, from here that Satan accuses only in times of danger. Rebbi Phineas, Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba: It is written, before Eleazar the priest he shall stand and ask him about the judgment of the illuminati. It is not written “in the order of the illuminati ” but “about the judgment of the illuminati ”. This teaches that at the moment when Israel goes to war the Heavenly Court sits because of them, whether to be victorious or to be vanquished. Rebbi Ḥiyya bar Abba said, it is written. 23:10 , if you camp out against your enemies, guard yourself from every bad thing. Therefore if he does not go out he does not have to guard himself. But from here that Satan accuses only in times of danger. Rebbi Aḥai bar Jacob said, it is written. 42:38 an accident might happen to him on the road. Therefore not at home. But from here that Satan accuses only in times of danger. ) this homily precedes the one of R. Aḥai. Rebbi Bisna in the name of Rebbi Lia: It is written 19:3, Is. 37:3. , a day of affliction, and admonition, and insult is this day. Therefore not another day. But from here that Satan accuses only in times of danger. Rebbi Ayvo bar Nagori. It is written 109:7 . , when he will be judged he will be found guilty. It is not written “he will be justified” but when he will be judged he will be found guilty. But from here that Satan accuses only in times of danger. Rebbi Abba bar Bina said, if a plank is extended from one roof to another even if it is rather wide it is forbidden to walk on it. Why? (From here) because Satan accuses only in times of danger. Rav said, one who sits in a dilapidated house makes the Angel of Death to his creditor -ae, m., “creditor”. , as it is said 55:16. , he claims death over them, as you say 24:10 . , if you have any claim against your neighbor. Rebbi Levi said, at three places the Satan usually accuses: one who is on the road alone, one who sleeps in a dark house alone, and one who sets sail on the ocean. Rebbi Isaac bar Marion said, if it had not been written 43:16 . , so says the Eternal Who makes a path in the Sea, if a person would set out on it he would die. But the rabbis say, Who makes a path in the Sea, from Pentecost to Tabernacles, and in great waters a trail, from Tabernacles to Ḥanukkah. Rebbi Yose ben Rebbi Tanḥum from Kefar Agin (a case) was in Essia. He wanted to set sail between Tabernacles and Ḥanukkah. A matron the wife of an important personality. saw him and said to him, now one sets sail? His father appeared to him, but he had no burial 6:3 . ; he listened to neither and travelled by sea. Rebbi Cohen the brother of Rebbi Ḥiyya bar Abba was a sailor. He came to sail between Tabernacles and Ḥanukkah. He said to his brother, pray for me. He answered him yes, I prayed for you, but if you see the public praying for rain do not trust my prayer. Since you bound your lulav 23:40) interpreted as a kind of rain-making equipment. , bind your feet. Mishnah. “Because they are not careful with Niddah , and ḥallah . Here also the husband is dependent on the information given by his wife that he may eat the bread baked by her. , and candle lighting 3:1. .” The First Man was the blood of the world, as is written. 2:6 . , mist would arise from the land. Eve caused him death, therefore they handed the commandment of Niddah to the woman. “And ḥallah . Here also the husband is dependent on the information given by his wife that he may eat the bread baked by her. .” The First Man was the pure ḥallah of the world, as is written. 2:7 . , the Eternal, God, created man, dust from the earth. This comes as Rebbi Yose ben Qasarta said, when the woman agitates her dough in water she lifts her ḥallah. Eve caused him death, therefore they handed the commandment of ḥallah to the woman. “And candle lighting 3:1. .” The First Man was the light of the world, as is said 20:23 . , God’s light is Adam’s soul. Eve caused him death, therefore they handed the commandment of the light to the woman. 31b . Tosephta 2:10 . It was stated: Rebbi Yose says, there are three clingings of death and all three were handed to woman: These are they, the commandment of Niddah, the commandment of ḥallah, and the commandment of lighting the light.

שְׁלשָׁה דְבָרִים צָרִיךְ אָדָם לוֹמַר בְּתוֹךְ בֵּיתוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. עִשַּׁרְתֶּן עֵירַבְתֶּן הַדְלִיקוּ אֶת הַנֵּר. סָפֵק חֲשֵׁיכָה סָפֵק אֵינוֹ חֲשֵׁיכָה אֵין מְעַשְּׁרִין אֶת הַוַּדַּאי וְאֵין מַטְבִּילִין אֶת הַכֵּלִים וְאֵין מַדְלִיקִין אֶת הַנֵּרוֹת אֲבָל מְעַשְּרִין אֶת הַדְּמַאי וּמְעָרְבִין וְטוֹמְנִין אֶת הַחַמִּין: מתני׳. שְׁלשָׁה דְבָרִים צָרִיךְ אָדָם לוֹמַר בְּתוֹךְ בֵּיתוֹ כול׳. תַּנֵּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. הִילְכוֹת הַקּוֹדֶשׁ וְחַטָּאוֹת וְהֶכְשֵׁירוֹת הֵן הֵן גּוּפֵי הֲלָכוֹת. וּשְׁלָשְׁתָּן נִמְסְרוּ לְעַמֵּי הָאָרֶץ. הִילְכוֹת הַקּוֹדֶשׁ. דְּתַנִּינָן. אִם אָמַר. הִפְרַשְׁתִּי בְּתוֹכָהּ רְבִיעִית קוֹדֶשׁ. נֶאֱמָן. חַטָּאוֹת. דְּתַנִּינָן. הַכֹּל נֶאֱמָנִין עַל חַטָּאת. הֶכְשֵׁירוֹת. דְּתַנִּינָן. וְעַל כּוּלָּן עַם הָאָרֶץ נֶאֱמָנִין לוֹמַר טְהוֹרִין הֵן. לָא צוֹרְכָה דְלָאו. הַדְלִיקוּ אֶת הַנֵּר. עִישַּרְתֶּן וְעֵירַבְתֶּן הִדְלִיקוּ. אָמַר רִבִּי חִיָיא בַּר אַבָּא. מְתּוֹךְ שֶׁאַתָּה מַחְמִיר עָלָיו בְּקַלָּה אַף הוּא מַחְמִיר עַל עַצְמוֹ בַחֲמוּרָה. אָמַר רִבִּי חַגַּיי. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק הֲוָה מְפַקֵּד גַּו בֵּייתֵיהּ. עֵירַבְתֶּן הַדְלִיקוּ אֶת הַנֵּר. וְלָמָּה לֹא אָמַר. עִישַּרְתֶּן. אֶלָּא כָל מַה דַהֲוָה אֲכִיל. מִן שׁוּקָא הֲוָה אֲכִיל. מתני׳. סָפֵק חֲשֵׁיכָה סָפֵק אֵינוֹ חֲשֵׁיכָה כול׳. מַעֲשֶׂה בֶירִבִּי לִיעֶזֶר שֶׁהָיָה גוֹסֵס עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. וְנִכְנַס הוֹרְקְנוֹס בְּנוֹ לַחֲלוֹץ אֶת תְּפִילָּיו. אָמַר לוֹ. בְּנִי. הִינַּחְתָּ מִצְוַת הַנֵּר שֶׁהִיא שְׁבוּת וְחַיָיבִין עָלֶיהָ כָּרֵת. וּבָאתָה לַחֲלוֹץ תְּפִילִּין שֶׁאֵינָן אֶלָּא רְשׁוּת וְאֵינָן אֶלָּא מִצְוָה. יָצָא לוֹ וְהָיָה צוֹעֵק וְאָמַר. אוֹי לִי שֶׁנִּטְרְפָה דַעְתּוֹ שֶׁלְּאַבָּא. אָמַר לוֹ. דַּעְתָּךְ הִיא שֶׁנִּטְרְפָה. דַּעְתִּי הִיא לֹא נִטְרְפָה. כֵּיוָן שֶׁרָאוּ תַלְמִידָיו שֶׁהֵשִׁיבוֹ דָבָר שֶׁלְּחָכְמָה נִכְנְסוּ אֶצְלוֹ וְהָיוּ שׁוֹאֲלִין אוֹתוֹ. וְהָיָה אוֹמֵר לָהֶן עַל הַטָּמֵא טָמֵא וְעַל הַטָּהוֹר טָהוֹר. וּבָאַחֲרוֹנָה אָמַר טָהוֹר. וְנִסְתַּלְּקָה נִשְׁמָתוֹ. אָמְרִין. נִיכָּר רִבִּי שֶׁהוּא טָהוֹר. אָמַר רִבִּי מָנָא. וְעַד כְּדוֹן נִיכָּר. נִכְנַס רִבִּי יְהוֹשֻׁעַ וְחָלַץ אֶת תְּפִילָּיו וְהָיָה מְגַפְּפוֹ וּמְנַשְׁקוֹ וּבוֹכֶה וְאוֹמֵר. רִבִּי רִבִּי. הוּתָּר הַנֵּדֶר. רִבִּי. רֶכֶב יִשְׂרָאֵל וּפָרָשָׁיו. מתני׳. וְאֵין מַטְבִּילִין אֶת הַכֵּלִים. מַתְנִיתָא בְכֵלִים גְּדוֹלִים. אֲבָל בְּכֵלִים קְטַנִּים מַעֲרִים עֲלֵיהֶן וּמַטְבִּילָן. תַּנֵּי רִבִּי הוֹשַׁעְיָה. מְמַלֵּא הוּא אָדָם בְּכֵלִי טָמֵא מִן הַבּוֹר וּמַעֲרִים עָלָיו וּמַטְבִּילוֹ. תַּנֵּי. נָפַל דְּלָיוֹ לְתוֹךְ הַבּוֹר. נָפְלוּ כֵלָיו לְתוֹךְ הַבּוֹר. מַעֲרִים עֲלֵיהֶן וּמַטְבִּילָן. תְּרֵין אֲמוֹרִין. חַד אָמַר. בְּכֵלִים שֶׁנִּיטְמְאוּ בְאַב הַטּוּמָאָה. וְחוֹרָנָה אָמַר. בְּכֵלִים שֶׁנִּיטְמְאוּ בִּוְלָד הַטּוּמָאָה. וְחוֹרָנָה אָמַר. מָתִיב מָאן דָּמַר בְּאַב הַטּוּמָאָה לְמָאן דָּמַר בִּוְלָד הַטּוּמָאָה. אֲפִילוּ בְחוֹל יְהֵא טָעוּן הַעֲרֵב שֶׁמֶשׁ. אָמַר לֵיהּ. בְּרוֹצֶה לִשְׁתַּמֵּשׁ בָּהֶן חוּלִין בְּטָהֳרָה. רִבִּי יִרְמְיָה וְרִבִּי זְעִירָה בְשֵׁם רִבִּי חִיָיא בַּר אַשִּׁי. אִשָּׁה פִיקַּחַת מַדִּיחָה כוֹס כָּאן קְעָרָה כָאן תַּמְחוּי כָאן וְנִמְצֵאת מַרְבֶּצֶת אֶת בֵּיתָהּ בַּשַּׁבָּת. מתני׳. אֲבָל מְעַשְּרִין אֶת הַדְּמַאי. רִבִּי יוֹסֵה בְשֵׁם רִבִּי אַבָּהוּ רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי יוּדָה בֶּן פָּזִי. דְּמַיי דְּמִיתְקָן דְּמַאי לֹא תִקֵּן. וּמְעָרְבִין וְטוֹמְנִין אֶת הַחַמִּין. אָמַר רִבִּי חִיָיא בַּר אַשִּׁי. הָדָא דְתֵימַר בְּעֵירוּבֵי חֲצֵירוֹת. אֲבָל בְּעֵירוּבֵי תְחוּמִין דְּבַר תּוֹרָה הֵן.

MISHNAH: Three things a person has to say in his house Friday afternoon before it gets dark: Did you give tithe; one may assume that the farmer took care of it before the produce came to market. But tithe is a full 10% and is essentially a civil obligation for the benefit of Levites; one may not assume that the farmer took care of this obligation. Since food consumed on the Sabbath has to be prepared beforehand ( Ex. 16:23 ), it is impossible to take tithe on the Sabbath since this would transform non-edibles into edibles. , did you make an eruv . Sadducees considered pharisaic eruvim as Sabbath desecrations. , kindle the light! If there is a doubt whether it is dark or not dark one does not tithe what is certain, nor immerse vessels during twilight. , not kindle lights, but one may tithe what is questionable. Since such produce may be fed to the poor and strangers it cannot be classified as “unprepared”. Therefore the deficiency may be corrected during twilight hours when any Sabbath restrictions only apply rabbinically. , and make an eruv, and store away hot food. HALAKHAH: Mishnah: “Three things a person has to say in his house,” etc. It was stated: Rabban Simeon ben Gamliel says, the practices of sancta, and purifying waters, and preparations for impurity, are of the most important practices and all three have been handed over to the vulgar. The practices of sancta, as we have stated 3:4 . A vulgar person is a person who is not careful to keep the laws of purity in his daily life and to be punctilious in observing the laws of tithes (cf. Introduction to Tractate Demay, pp. 349–350). The Mishnah states that if a vulgar gives heave from his wine making (which everybody is assumed to do) the Cohen who is a Fellow, punctilious in all these rules, may accept the heave as pure only at grape-pressing time. But if the vulgar tells him that part of the juice is dedicated as libation offering in the Temple, the Cohen may accept it all year long since the vulgar will strictly follow all rules of purity connected with the Temple. : “If he said, I separated into it a quartarius of sanctum, he must be believed.” Purifying waters, as we have stated 5:1 . Water used for the purification rite with the ashes of the Red Cow ( Num. 19 ) must be treated following very strict rules. Nevertheless any vulgar can be trusted in this matter since the purification rite is needed before a visit to the Temple. : “Everybody is trustworthy about purifying water.” Preparations for impurity, as we have stated 2:3 Note 141 , Terumot 1:1 Notes 7,9, Niddah 2:6 Notes 98–100 ). Since the vulgar person is impure, if he asserts that something of his is pure it means that it is impervious to impurity. : “About all these the vulgar is trustworthy to say that they are pure.”It should have been necessary at twilight are only rabbinical violations. It should have been necessary to first make sure that no biblical violation occurs; cf. the next paragraph. : Kindle the light, did you give tithe, did you make an eruv, kindle? Rebbi Ḥiyya bar Abba said, since you are strict with him for the easier rules he will be strict with himself with the weighty one. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac commanded his house, did you make an eruv, did you kindle the light? Why did he not say, did you give tithe? Because all he ate, he ate from the market2:2 Note 126 ). . Mishnah: “If there is a doubt whether it is dark or not dark,” etc. 68a , and Avot dR. Natan A, Chapter 25. It happened that Rebbi Eliezer was dying on a Friday when it got dark. His son Hyrcanus entered to remove his phylacteries. He told him, my son, you neglected the commandment of the light which is for the Sabbath and for which one incurs extirpation and you came to remove phylacteries which is only rabbinical and is only a [positive] commandment 5 (1934) pp. 97–99. . He left crying and said, woe to me that my father has lost his mind. He told him, your mind is lost, my mind is not lost. When his students saw that he answered him wisely they entered to him and started asking him. He answered on the impure impure and the pure pure; at the end he said “pure” and his soul vanished. They said, it is clear that our teacher is pure. Rebbi Mana said, it still is clear. Rebbi Joshua entered, removed his phylacteries, was embracing him, and kissing him, and crying, and said, my teacher, my teacher, the vow has been dissolved; my teacher, chariot of Israel and its riders 2:12 . . Mishnah: “nor immerse vessels during twilight. .” 2:2 ( י ). Babli Beṣah 18a . Our Mishnah is about large vessels but for small vessels one may be cunning about them and immerse them. Rebbi Hoshaia stated, a person may fill an impure vessels from a cistern, be cunning about it; the vessel by falling in certainly was completely immersed. But a miqweh purifies only with corresponding intent (cf. Note 68 ); therefore the owner has to be cunning, i. e., remove the vessel from the cistern with the intent that it should be pure. and immerse it. It was stated: If his pail fell into a cistern, or his vessels fell into a cistern, he may be cunning about them and immerse them. Two Amoraim, one said, about vessels impure in original impurity; the other said, about vessels impure in derivative impurity. He who said in (original) text. impurity objected to the one who said in (derivative) text. impurity, even on a weekday it would require sundown can be used for sanctified food only after the next sundown ( Lev. 11:32 ). For a vessel immersed at twilight this is only after almost 24 hours. ? He answered him, if he wants to use them to eat profane food in purity. Rebbi Jeremiah, Rebbi Zeˋira in the name of Rebbi Ḥiyya bar Ashi. A quick woman will rinse a cup here, a pot there, a plate there and end up watering down her house on the Sabbath. Mishnah: “But one may tithe what is questionable. Since such produce may be fed to the poor and strangers it cannot be classified as “unprepared”. Therefore the deficiency may be corrected during twilight hours when any Sabbath restrictions only apply rabbinically. .” Rebbi Yose in the name of Rebbi Abbahu, Rebbi Ḥizqiah in the name of Rebbi Jehudah bar Pazi: “maybe it was put in order, maybe it was not put in order. 5:9, Note 193. ” “And make an eruv, and store away hot food.” Rebbi Ḥiyya bar Ashi said, this is about eruv of courtyards. Sadducees considered pharisaic eruvim as Sabbath desecrations. . But eruvim of domains are a matter of biblical law 35:1–8 . An Eruv Teḥumin is a personal action in which a person renounces his right to go outside town in one direction and in compensation may go 4000 cubits in the other direction. If another town would be reached in this space, that town also becomes part of his Sabbath domain. This action clearly involves public domain by biblical standards (even though the restriction to 2000 cubits may be purely rabbinical) and therefore must be completed before sundown. .