Shabbat 3

כִּירָה שֶׁהִסִּיקוּהָ בְקַשׁ וּבִגְבָבָא, נוֹתְנִים עָלֶיהָ תַּבְשִׁיל. בְּגֶפֶת וּבְעֵצִים, לֹא יִתֵּן עַד שֶׁיִּגְרֹף, אוֹ עַד שֶׁיִּתֵּן אֶת הָאֵפֶר. בֵּית שַׁמַּאי אוֹמְרִים, חַמִּין אֲבָל לֹא תַבְשִׁיל. וּבֵית הִלֵּל אוֹמְרִים, חַמִּין וְתַבְשִׁיל. בֵּית שַׁמַּאי אוֹמְרִים, נוֹטְלִין אֲבָל לֹא מַחֲזִירִין. וּבֵית הִלֵּל אוֹמְרִים, אַף מַחֲזִירִין:

A kirah [a place made in the ground to accommodate two pots, the fire passing beneath them], which was heated with straw and gevava [wood chips as thin as straw which are raked (govevin) from the field] — a dish may be placed upon it [from Sabbath eve, to leave it there on the Sabbath]. (If it were heated) with gefeth [what is left of olives or sesame after their oil is extracted] or with wood, he may not place it there until [the coals] are scraped out [of the kirah] or until he places ashes [on the coals to cover and cool them — a decree lest he stir the coals on the Sabbath to hasten the cooking. This decree obtains specifically with a dish which has not been entirely cooked, or even with one which has been entirely cooked, but which improves by boiling down. But if the dish has not been cooked at all or it deteriorates by boiling down, it is permitted to leave it on the kirah even if it has not been scraped or covered with ashes, and we do not fear that he might stir the coals, since he removed his mind from it. The same applies to a dish which was entirely cooked but into which he threw a raw limb close to ben hashmashoth. It all becomes like a dish that he had not cooked at all, because he removed his mind from it.] Beth Shammai say: Hot [water may be put on a kirah after it is scraped, for it need not be cooked and there is no need to decree lest he stir the coals], but not a dish, [even if the kirah had been scraped. For it is impossible to scrape all the coals until not a spark is left, and he might come to stir it since he wants the dish to cook.]; and Beth Hillel say: It may be taken, but not returned. [Even hot water, which it is permitted to leave on a kirah which has been scraped and covered with ashes — after he takes it off, it is not to be returned, for it gives the impression that he is cooking on the Sabbath.] And Beth Hillel say: He may also return it, [both hot water or a dish, after he has taken it off. Beth Hillel permitted its being returned only if it were still in his hand, if he did not place it on something else. But if he placed it on the ground or on something else, even Beth Hillel hold that he may not return it, for it is like "storing" ab initio on the Sabbath.]

תַּנּוּר שֶׁהִסִּיקוּהוּ בְקַשׁ וּבַגְּבָבָא, לֹא יִתֵּן בֵּין מִתּוֹכוֹ בֵּין מֵעַל גַּבָּיו. כֻּפָּח שֶׁהִסִּיקוּהוּ בְקַשׁ וּבִגְבָבָא, הֲרֵי זֶה כְכִירַיִם, בְּגֶפֶת וּבְעֵצִים, הֲרֵי הוּא כְתַנּוּר:

A tanur (an oven) which was heated with straw or with gevava [Because a tanur is narrow above and broad below, its heat is more concentrated than that of a kirah, so that even if it were heated with straw or with gevava, we fear that he might stir the coals, for he never removes his mind from it] — a dish may not be placed in it, both within or on the side. A kupach which was heated with straw or gevavah is like a kirayim; with gefeth or wood, like a tanur. [A kupach is made like a kirah, but it is as long as it is broad, so that there is room for only one dish. The fire passes beneath it and its heat is greater than that of a kirah (because a kirah is open above the space of two pots, whereas the kupach is open only the space of one pot), and less than that of a tanur.]

אֵין נוֹתְנִין בֵּיצָה בְצַד הַמֵּחַם בִּשְׁבִיל שֶׁתִּתְגַּלְגֵּל. וְלֹא יַפְקִיעֶנָּה בְסוּדָרִין. וְרַבִּי יוֹסֵי מַתִּיר. וְלֹא יַטְמִינֶנָּה בְחֹל וּבַאֲבַק דְּרָכִים בִּשְׁבִיל שֶׁתִּצָּלֶה:

An egg may not be placed [on the Sabbath] at the side of the meicham [a copper kettle in which water is heated on the fire] so that it be "rolled" [i.e., so that it is roasted on scarves. [It may not be broken for roasting upon a scarf which was heated in the sun; for we decree (i.e., interdict) toldoth (results) of the sun by reason of toldoth of the fire.] R. Yossi permits it. [He holds that we do not decree toldoth of the sun by reason of toldoth of the fire. The halachah is not in accordance with R. Yossi.] And he may not bury it in the sand or in the dust of roads [that has become heated by the sun] in order to roast it. [And in this instance, R. Yossi does not permit it, sand being decreed against by reason of embers. For since they are both forms of "storing," he might come to say: "What difference does it make whether it be embers or sand?" Or it may be that R. Yossi decrees lest he move sand from its place. For there might not be enough sand there and he might come to move compact earth, which is a toldah of "plowing."]

מַעֲשֶׂה שֶׁעָשׂוּ אַנְשֵׁי טְבֶרְיָא וְהֵבִיאוּ סִלּוֹן שֶׁל צוֹנֵן לְתוֹךְ אַמָּה שֶׁל חַמִּין. אָמְרוּ לָהֶן חֲכָמִים, אִם בְּשַׁבָּת, כְּחַמִּין שֶׁהוּחַמּוּ בְשַׁבָּת, אֲסוּרִין בִּרְחִיצָה וּבִשְׁתִיָּה בְּיוֹם טוֹב, כְּחַמִּין שֶׁהוּחַמּוּ בְיוֹם טוֹב, אֲסוּרִין בִּרְחִיצָה וּמֻתָּרִין בִּשְׁתִיָּה. מוּלְיָאר הַגָּרוּף, שׁוֹתִין הֵימֶנּוּ בְשַׁבָּת. אַנְטִיכִי, אַף עַל פִּי שֶׁגְּרוּפָה, אֵין שׁוֹתִין מִמֶּנָּה:

Once, the men of Tiberias placed a cold-water pipe into a hot-water conduit [coming from the hot springs of Tiberias, so that the cold water was heated by the hot.] The sages said to them: If on the Sabbath, as hot water heated on the Sabbath, [i.e., the status of the water flowing through that pipe on the Sabbath is that of hot water which was heated on the Sabbath], viz.: It is forbidden to wash in it [even a small limb] and it is [also] forbidden to drink it. [And the status of the water passing through it] on a festival is that of hot water which was heated on a festival. It is forbidden to wash [the entire body] in it, but it is permitted to wash one's face, hands, and feet in it], and it is permitted to drink it. [The halachah is in accordance with the sages. (The men of Tiberias did a turnabout and broke the pipe.)] One may drink from a scraped moliar on the Sabbath. [("moliar":) The gemara explains: Water inside, coals outside. It is a vessel with a small receptacle attached to its outside wall in which coals are put, and the water in the large receptacle. If it were scraped of coals while it was still day, it is permitted to drink of the water in the large receptacle on the Sabbath, even though it is warmed somewhat by the vessel. For it does not add heat, but only preserves it so that the contents not cool.] One may not drink from an antichi, even if it has been scraped. [The antichi is a copper vessel with two surfaces. The water is placed above, and the fire below, between the two surfaces, its heat thereby being long preserved. So that even if the coals are scraped out on Sabbath eve, the water is heated on the Sabbath, for which reason it is forbidden to drink from it on the Sabbath.]

הַמֵּחַם שֶׁפִּנָּהוּ, לֹא יִתֵּן לְתוֹכוֹ צוֹנֵן בִּשְׁבִיל שֶׁיֵּחַמּוּ, אֲבָל נוֹתֵן הוּא לְתוֹכוֹ אוֹ לְתוֹךְ הַכּוֹס כְּדֵי לְהַפְשִׁירָן. הָאִלְפָּס וְהַקְּדֵרָה שֶׁהֶעֱבִירָן מְרֻתָּחִין, לֹא יִתֵּן לְתוֹכָן תְּבָלִין, אֲבָל נוֹתֵן הוּא לְתוֹךְ הַקְּעָרָה אוֹ לְתוֹךְ הַתַּמְחוּי. רַבִּי יְהוּדָה אוֹמֵר, לַכֹּל הוּא נוֹתֵן, חוּץ מִדָּבָר שֶׁיֶּשׁ בּוֹ חֹמֶץ וְצִיר:

A meicham [a copper kettle placed on the fire to heat the water inside] — if it were removed [from the kirah, and it contained hot water], cold water should not be put into it to be heated [by the hot water remaining in the meicham, this being like cooking on the Sabbath], but one can put into it [much (cold) water, so that it all becomes lukewarm], or into a cup, in order to make it lukewarm. [And even though it is a kli-sheni ("second vessel"), it is permitted only to make it lukewarm. But it is forbidden to put in a little so that it is heated, this tanna holding that a kli-sheni cooks. And below it is taught: "But he may put it into the dish," which implies that a kli-sheni does not cook. The halachah is that a kli-sheni does not cook.] If one took an ilpass or a kederah (types of pots) [from the fire ben hashmashoth], boiling, he may not put spices into them, but he may put them into the dish or into the tamchui (into which the contents of the pots have been poured), [for a kli-sheni does not cook. ("tamchui":) a large tray into which the entire ilpass is poured, and thence apportioned to the dishes.] R. Yehudah says: He may put them into anything, [even a kli-rishon ("first vessel")], except one which contains vinegar or fish-brine, [for they cook the spices. The halachah is not in accordance with R. Yehudah. And it is specifically spices that it is forbidden to put into a kli-rishon, even after it is removed from the fire. But salt does not cook even in a kli-rishon, except when it is on the fire. Therefore, it is permitted to put salt even into a kli-rishon after it is removed from the fire.]

אֵין נוֹתְנִין כְּלִי תַּחַת הַנֵּר לְקַבֵּל בּוֹ אֶת הַשֶּׁמֶן. וְאִם נוֹתְנוֹ מִבְּעוֹד יוֹם, מֻתָּר. וְאֵין נֵאוֹתִין מִמֶּנּוּ, לְפִי שֶׁאֵינוֹ מִן הַמּוּכָן. מְטַלְטְלִין נֵר חָדָשׁ, אֲבָל לֹא יָשָׁן. רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל הַנֵּרוֹת מְטַלְטְלִין, חוּץ מִן הַנֵּר הַדּוֹלֵק בְּשַׁבָּת. נוֹתְנִין כְּלִי תַחַת הַנֵּר לְקַבֵּל נִיצוֹצוֹת. וְלֹא יִתֵּן לְתוֹכוֹ מַיִם, מִפְּנֵי שֶׁהוּא מְכַבֶּה:

It is forbidden to place a vessel under a lamp [on Shabbath] to collect [dripping] oil in it. [For oil is muktzeh, and it is forbidden to void a vessel from its designated use, that is, to put it in a place whence it cannot be moved. For this is like fixing a place for it and attaching it there, comparable to a (forbidden) labor. And this vessel, once the oil falls into it, is muktzeh, and it is forbidden to move it.] And if he placed it there while it was still day, it is permitted. And it is forbidden to benefit from it [the oil which dripped from the lamp on Shabbath], for it (the oil) is not from what is muchan ("ready"), [having been set aside for kindling]. It is permitted to move a new lamp [which is not maus ("repulsive"), and which is fit for use], but not an old one, [which is muktzeh because of maus]. R. Shimon says: All lamps may be moved except a lamp which is burning on Shabbath, [i.e., while it is still burning — a decree lest it be extinguished. According to R. Shimon, there is no muktzeh because of maus or muktzeh because of a prohibition. The halachah is not in accordance with R. Shimon, who permits moving all lamps except a lamp burning (on the Sabbath). For a lamp lit for Sabbath night, even if it went out, is forbidden to be moved that entire Sabbath. For since it is muktzeh ben hashmashoth, it is muktzeh for the entire day. But with other lamps, the halachah is in accordance with him, there being no muktzeh for Shabbath, but muktzeh because of monetary loss, (a category) which R. Shimon concurs (does obtain)]. It is permitted to place a vessel under a lamp [on the Sabbath] to catch sparks [from the flame issuing from the lamp, so that what is beneath it not catch fire. For sparks are without substance, and the vessel is not voided from its designated use thereby.], and he may not place water into it, [even on Sabbath eve], for he thereby "extinguishes." [We decree (that he may not do so on) Sabbath eve by reason of the Sabbath, when, if he did so, he would be liable for extinguishing.]