Shabbat 2

בַּמֶּה מַדְלִיקִין וּבַמָּה אֵין מַדְלִיקִין. אֵין מַדְלִיקִין לֹא בְלֶכֶשׁ, וְלֹא בְחֹסֶן, וְלֹא בְכָלָךְ, וְלֹא בִפְתִילַת הָאִידָן, וְלֹא בִפְתִילַת הַמִּדְבָּר, וְלֹא בִירוֹקָה שֶׁעַל פְּנֵי הַמָּיִם. וְלֹא בְזֶפֶת, וְלֹא בְשַׁעֲוָה, וְלֹא בְשֶׁמֶן קִיק, וְלֹא בְשֶׁמֶן שְׂרֵפָה, וְלֹא בְאַלְיָה, וְלֹא בְחֵלֶב. נַחוּם הַמָּדִי אוֹמֵר, מַדְלִיקִין בְּחֵלֶב מְבֻשָּׁל. וַחֲכָמִים אוֹמְרִים, אֶחָד מְבֻשָּׁל וְאֶחָד שֶׁאֵינוֹ מְבֻשָּׁל, אֵין מַדְלִיקִין בּוֹ:

With what do we kindle [the Sabbath lamp? With what do we make the wicks and the oils to light?] We do not kindle: neither with lechesh [a kind of woolly substance found in a cedar between the bark and the trunk], nor with chosen [unbeaten flax], nor with chalach [the residue of silk], nor with a wick of iddan [a kind of wool found in a willow between the outer and the inner surface], nor with a wick of midbar [a long grass which is grown for kindling], nor with yerokah on the face of the water [a kind of wooly substance growing on the walls of a boat that has been long on the water. Up to this point, unsuitable wicks; from this point on, unsuitable oils.] neither with tar, nor with wax [Melted tar or wax are not to be put in the lamp to be lit in place of oil; but to make a kind of long wick out of wax, as they were wont to do, is permitted.], nor with the oil of kik [cotton-seed oil. Others understand it as kikayon deyonah, a kind of large-leaved grass, the oil of which is especially thick. The wicks invalidated by the sages — Why? Because the flame gets caught in them; that is, the flame does not enter the wick, but remains on the outside. And the oils invalidated by the sages — because they are not "pulled" after the wick. And because the lamp does not burn well, we fear that he will incline the oil towards it and thus be in transgression of kindling. Or, he might leave the lamp and go out, and we rule that the Sabbath lamp is obligatory.], nor with oil for burning [oil of terumah which became unclean. Why is it called "oil for burning"? Because it is slated for burning, in that it may not be eaten. And we are speaking of a festival that falls out on Sabbath eve, so that when he lights the lamp while it is still day, he is found to be burning unclean oil of terumah on a festival; and we rule that it is not permitted to burn consecrated foods on a festival, viz. (Exodus 12:10): "And what is left over of it (the Paschal offering) until morning, in fire shall you burn it," which is expounded: "And what is left over of it until the first morning, until the second morning (the sixteenth of Nissan) arise and burn it" — for what is left over is not to be burned on the festival. And the same holds true for all other consecrated foods that require burning.], nor with (oil of the) tail, nor with fats. Nachum Hamadi says: One may light with cooked (i.e., melted) fats. and the sages say: whether cooked or uncooked, one may not light with it. [The first tanna also says: "nor with fats," all fats being implied. The difference between the first tanna and the sages is that one of them holds that it is permitted to light with cooked fats when a slight amount of oil is mixed with it, and the other forbids even this. It was not clear to the sages of the Talmud who forbids and who permits. The halachah is in accordance with the sages.]

אֵין מַדְלִיקִין בְּשֶׁמֶן שְׂרֵפָה בְּיוֹם טוֹב. רַבִּי יִשְׁמָעֵאל אוֹמֵר, אֵין מַדְלִיקִין בְּעִטְרָן, מִפְּנֵי כְבוֹד הַשַּׁבָּת. וַחֲכָמִים מַתִּירִין בְּכָל הַשְּׁמָנִים, בְּשֶׁמֶן שֻׁמְשְׁמִין, בְּשֶׁמֶן אֱגוֹזִים, בְּשֶׁמֶן צְנוֹנוֹת, בְּשֶׁמֶן דָּגִים, בְּשֶׁמֶן פַּקּוּעוֹת, בְּעִטְרָן וּבְנֵפְט. רַבִּי טַרְפוֹן אוֹמֵר, אֵין מַדְלִיקִין אֶלָּא בְשֶׁמֶן זַיִת בִּלְבָד:

We may not kindle with oil for burning on a festival. [The reason is being given for what was taught in the preceding Mishnah, viz.: Why is it that "We do not light with oil for burning?" Because we may not kindle with oil for burning on a festival (consecrated foods not being burned on a festival.)] R. Yishmael says: We may not kindle with resin [the residue of tar] because of the honor of the Sabbath. [Its odor is especially foul; however, because it is soft, it is "pulled" after the wick more than tar. Therefore, if not for the honor of the Sabbath, it would be used for kindling.] And the sags permit it with all oils: with sesame oil [Sesame is a thin sweet seed found abundantly in Eretz Yisrael.], with nut oil, with radish oil, with fish oil, with paku'oth [wild cucumber] oil, with resin, and with naphtha [a kind of tar. It is white and has a foul odor.] R. Tarfon says: Only olive oil may be used for kindling. [The halachah is in accordance with the sages, that all oils may be used for kindling except those enumerated above (2:1) and except balsamum oil and white naphtha, for both of these "fly and burn," and we fear that he might leave (the lamp) and go out. And there is yet another reason to forbid it with balsamum oil — a decree, lest he take some of it because of its superior quality. And it is ruled: If one puts oil into a lamp (on the Sabbath), he is liable by reason of "kindling"; and if he takes some of it, he is liable by reason of "extinguishing."]

כָּל הַיּוֹצֵא מִן הָעֵץ אֵין מַדְלִיקִין בּוֹ אֶלָּא פִשְׁתָּן. וְכָל הַיּוֹצֵא מִן הָעֵץ אֵינוֹ מִטַּמֵּא טֻמְאַת אֹהָלִים אֶלָּא פִשְׁתָּן. פְּתִילַת הַבֶּגֶד שֶׁקִּפְּלָהּ וְלֹא הִבְהֲבָהּ, רַבִּי אֱלִיעֶזֶר אוֹמֵר, טְמֵאָה, וְאֵין מַדְלִיקִין בָּהּ. רַבִּי עֲקִיבָא אוֹמֵר, טְהוֹרָה, וּמַדְלִיקִין בָּהּ:

Whatever issues from a tree is not used for kindling [i.e., to make a wick of it] except flax, [which is called a "tree," viz. (Joshua 1:6): "And she hid them among the tree-flax," in spite of which we kindle with a wick made from it. And hemp and cotton do not issue from a tree, but are kinds of seed, for which reason they are kindled with. And flax, too, is a kind of seed, and is added (as being permitted) only because it is called a tree, viz.: "And she hid them among the tree-flax."] And whatever issues from a tree does not produce tent-uncleanliness [(If one made a tent of them, and the dead body were under it, it is as any other house and does not require sprinkling and immersion; for the tent itself does not acquire uncleanliness, but only the vessels under it.)] except flax, [in which instance the tent itself becomes unclean, it being written (Numbers 19:18): "And he shall sprinkle on the tent"; and it is derived (by identity) "tent" - "tent" from what is stated in respect to the Tabernacle, viz. (Exodus 40:19): "And he spread the tent upon the tabernacle." And in the tent of the tabernacle there was nothing that issued from a tree but flax, viz. (Ibid. 26:1): "ten curtains of twisted flax."] A wick (made from) a garment, which was twisted, but not yet singed [on a flame for proper kindling (We are speaking of a garment fragment which is exactly three by three fingers)] — R. Eliezer says: It is unclean, and we do not kindle with it. R. Akiva says: It is clean, and we kindle with it. [("It is unclean":) For its having been twisted does not remove it from the status of "garment," its not having been singed. ("It is clean":) Its having been twisted removes it from the status of "garment," so that it is as if it lacks three by three fingers; and anything less than that size acquires neither plague-uncleanliness nor dead-body uncleanliness. ("and we do not kindle with it":) We are speaking of a festival which falls out on Sabbath eve, where the interdict of muktzeh obtains, and we cannot kindle with pieces of articles (kelim), which were broken on that day, for this would be "nolad" (lit., "born" on that day). But we can kindle with (complete) articles, for it is permitted to move them. And all hold that one must light most of the wick emerging from the lamp before he removes his hand. Thus, the rationale of R. Eliezer, who says that we do not kindle with it: Its having been twisted does not remove it from the status of (a complete) "article," so that when he lights a little of it, since it is exactly three by three, he renders it a piece of an article (for less than three by three is not an article), and when he lights it with his hands to complete (the requirement of lighting) the majority of what issues forth (from the lamp), he is found to be lighting a piece of an article which was broken on the festival (for when we say that it is permitted to light articles, this is only when they are not touched after they are reduced in size). And R. Akiva says that we may kindle with it. He holds that its having been twisted removes it from the status of "article." And he twisted it on the eve of the festival, for it is not permitted to twist a wick on a festival. Therefore, we do not have a piece of an article which was broken on a festival, and it is permitted to kindle with it. The halachah is in accordance with R. Akiva.]

לֹא יִקֹּב אָדָם שְׁפוֹפֶרֶת שֶׁל בֵּיצָה וִימַלְאֶנָּה שֶׁמֶן וְיִתְּנֶנָּה עַל פִּי הַנֵּר בִּשְׁבִיל שֶׁתְּהֵא מְנַטֶּפֶת, אֲפִלּוּ הִיא שֶׁל חֶרֶס. וְרַבִּי יְהוּדָה מַתִּיר. אֲבָל אִם חִבְּרָהּ הַיּוֹצֵר מִתְּחִלָּה, מֻתָּר, מִפְּנֵי שֶׁהוּא כְלִי אֶחָד. לֹא יְמַלֵּא אָדָם אֶת הַקְּעָרָה שֶׁמֶן וְיִתְּנֶנָּה בְצַד הַנֵּר וְיִתֵּן רֹאשׁ הַפְּתִילָה בְתוֹכָהּ, בִּשְׁבִיל שֶׁתְּהֵא שׁוֹאֶבֶת. וְרַבִּי יְהוּדָה מַתִּיר:

One may not perforate the shell of an egg [the harder upper shell containing the egg] and fill it with oil and place it at the mouth of the lamp so that it drip [drop by drop into the lamp — a decree lest he take (oil) from it (on the Sabbath). And since he set it aside for the lamp, he would be liable by reason of "extinguishing."], even if it (the oil container) were earthenware [(to use) which is repulsive, still, they decreed thus. For since the burning wick is not in the vessel containing the oil, he might come to take (oil) from it, thinking that "extinguishing" does not obtain in such an instance.] And R. Yehudah permits it, [not decreeing that he might come to take from it; for he sees the oil dripping on the wick beneath.] But if the potter joined it first, it is permitted, for it is (then) one vessel. [The same applies if the owner joined it together with lime or clay on Sabbath eve. There is no need to fear, for because of (the gravity of) Sabbath transgression, he separates himself from it.] One may not fill a dish with oil, place it beside the lamp, and put the (bottom) end of the wick in it, so that it draw [oil to the burning head of the wick.] R. Yehudah permits it. [The Mishnah apprises us of the difference between R. Yehudah and the rabbis (in all three instances): the shell of the egg, the earthenware (container), and the dish. For if it apprised us of the shell of the egg (alone), I might say it is only here that the rabbis forbade it, for since it is not repulsive, he might come to take from it. But earthenware, which is repulsive — perhaps he would concur with R. Yehudah. And if it apprised us of earthenware (alone), I might say it is only here that R. Yehudah permitted it, but in the instance of the egg shell, perhaps he would concur with the rabbis. And if it apprised us of both, I might say it is only in these instances that R. Yehudah permitted it, because the egg shell and the earthenware are in the space of the lamp, above it, nothing intervening, so that there is no need to decree lest he take from it, for he (instinctively) separates himself from it. But with the dish, where there is intervention, the dish being placed at the side of the lamp, so that it is not felt to be part of the lamp, perhaps he would concur that (in such an instance) there is (need for) a decree. And if we were apprised of the dish (alone), I might say that it is only here that the rabbis forbade it, but in the other two instances, perhaps they would concur with R. Yehudah. We must, therefore, be apprised (of all three instances). The halachah is in accordance with the sages.]

הַמְכַבֶּה אֶת הַנֵּר מִפְּנֵי שֶׁהוּא מִתְיָרֵא מִפְּנֵי גוֹיִם, מִפְּנֵי לִסְטִים, מִפְּנֵי רוּחַ רָעָה, וְאִם בִּשְׁבִיל הַחוֹלֶה שֶׁיִּישַׁן, פָּטוּר. כְּחָס עַל הַנֵּר, כְּחָס עַל הַשֶּׁמֶן, כְּחָס עַל הַפְּתִילָה, חַיָּב. וְרַבִּי יוֹסֵי פּוֹטֵר בְּכֻלָּן חוּץ מִן הַפְּתִילָה, מִפְּנֵי שֶׁהוּא עוֹשָׂהּ פֶּחָם:

If one puts out the lamp because he fears idolators, [such as the Persians, who do not allow the lighting of a fire on their holidays outside their temples], robbers, [so that they not be aware of his presence and attack him], because of an evil spirit [resting upon him — not seeing, giving him relief (Rambam explains: "an evil spirit" — a kind of sickness to which those suffering from melancholia are prone. They find relief from it only by sitting in the dark, hidden from men)], or so that a sick man may sleep, he is exempt. [This "sick man" is one whose life is in danger; for if he puts it out for a sick man whose life is not in danger, he is liable, this tanna holding that one is liable for a labor not required for its own sake. Likewise, for fear of idolators, robbers, and an evil spirit — all, where life is in danger. And, by right, it should have been stated "permitted" (rather than "exempt"), but because it was to be taught "liable" at the end, it is taught "exempt" in the beginning.] (If he puts it out) in regard for the lamp, in regard for the oil, in regard for the wick, he is liable. [And even though the extinguishing is not needed in and of itself, but for the sake of something else — that the wick not burn or that the lamp not split — he is liable, one being liable for a labor that is not needed for its own sake.] R. Yossi exempts in all instances, except (when he puts it out in regard) for the wick, because he thereby chars it. [There is no extinguishing which is needed for its own sake but the extinguishing of charcoals and that of charring the wick, whereby it "takes" more readily when he lights it again. The halachah is not in accordance with R. Yossi. ("because he thereby chars it":) He intends charring it so that it burn better subsequently.]

עַל שָׁלשׁ עֲבֵרוֹת נָשִׁים מֵתוֹת בִּשְׁעַת לֵדָתָן, עַל שֶׁאֵינָן זְהִירוֹת בַּנִּדָּה וּבַחַלָּה וּבְהַדְלָקַת הַנֵּר:

For three transgressions women die in childbirth [in time of danger, where there is a risk to life]: for laxity in (observance of the laws of) niddah, (the separation of) challah, and the kindling of the (Sabbath) lamp. [Because they (the last two) are household needs, and she is generally found at home, they are relegated to her.]

שְׁלשָׁה דְבָרִים צָרִיךְ אָדָם לוֹמַר בְּתוֹךְ בֵּיתוֹ עֶרֶב שַׁבָּת עִם חֲשֵׁכָה. עִשַּׂרְתֶּם. עֵרַבְתֶּם. הַדְלִיקוּ אֶת הַנֵּר. סָפֵק חֲשֵׁכָה סָפֵק אֵין חֲשֵׁכָה, אֵין מְעַשְּׂרִין אֶת הַוַּדַּאי, וְאֵין מַטְבִּילִין אֶת הַכֵּלִים, וְאֵין מַדְלִיקִין אֶת הַנֵּרוֹת, אֲבָל מְעַשְּׂרִין אֶת הַדְּמַאי, וּמְעָרְבִין, וְטוֹמְנִין אֶת הַחַמִּין:

A man must say three things in his house [(and he must say them gently so that he be heeded)] on Sabbath even before nightfall [i.e., when it is close to nightfall and there is still time in the day to tithe and to make the eruv, but not too much before nightfall, lest they trespass, saying: There is still plenty of time left in the day]: "Did you tithe?" [for the Sabbath meal, even an improvised Sabbath meal being regarded as a fixed one for purposes of the tithe], "Did you make an eruv?" [the eruvim of (Sabbath) boundaries and courtyards], "Light the lamp." [The first two can be expressed as questions, for they (the activities) might already have been done, but "Did you light the lamp?" would not apply, for it is apparent whether it has or has not been lit.] If it is doubtful whether night has or has not fallen [(From the beginning of sunset, so long as one star alone is visible, it is definitely day. So long as two medium-sized stars are seen, it is possibly nightfall. It is called "ben hashmashoth" (twilight) and is subject to the (halachic) stringencies of day and the stringencies of night. And once three medium-sized stars are visible, it is definitely night for all purposes)], (If it is doubtful, etc.), then that which is definitely subject to the tithe is not tithed, [for this would be a definite amendment, and even though this is forbidden only because of shvuth (rabbinic "resting"), this tanna holds that they decreed for shvuth considerations even ben hashmashoth], and vessels are not immersed [to rid them of their uncleanliness; for this is like "fixing" a vessel, and shvuth obtains here, too], and the lamps are not kindled, [all the more, for there is possibility of a Torah transgression here. The (Mishnaic) structure here is: "This (is forbidden), and, it goes without saying, that." And our rabbis have explained: "and the lamps are not kindled": We do not tell a gentile to kindle them.] But (what might not have been tithed) is tithed, [and this is not like "amending," for most of the unlearned (amei ha'aretz) do tithe], and an eruv is made [an eruv of courtyards for this (institution) is just a stringency in general, but eruvim of boundaries have Scriptural support], and warm dishes may be stored [in something that does not add heat; for if it does add heat, this is forbidden even while it is still day. The rationale for storing warm dishes ben hashmashoth in something which does not add heat is that even on the Sabbath itself it was forbidden to store warm dishes in something that does not add heat — a decree, lest he find his dish to have cooled and he come to boil it by the fire and be in transgression of cooking on the Sabbath. But there is no reason for such a decree ben hashmashoth, for at that time dishes, in general, are boiling, and there is no reason to fear lest his dish cool off and he come to boil it. Therefore, warm dishes may be stored ben hashmashoth, even though they may not be stored on the Sabbath.]