Cualesquiera que sean los problemas de un árbol no se usan para encender [es decir, para hacer una mecha de él] excepto lino, [que se llama un "árbol", a saber. (Josué 1: 6): "Y ella los escondió entre el árbol de lino", a pesar de lo cual encendemos con una mecha hecha de él. Y el cáñamo y el algodón no provienen de un árbol, sino que son tipos de semillas, por lo que se encienden. Y el lino, también, es un tipo de semilla, y se agrega (según lo permitido) solo porque se llama árbol, a saber: "Y ella los escondió entre el árbol de lino". no producir impureza en la carpa [(si uno hizo una carpa con ellos, y el cadáver estaba debajo de él, es como cualquier otra casa y no requiere aspersión ni inmersión; porque la carpa en sí no adquiere la inmundicia, sino solo los recipientes debajo de ella.]] excepto lino, [en cuyo caso la tienda misma se vuelve inmunda, está escrito (Números 19:18): "Y él rociará sobre la tienda"; y se deriva (por identidad) "tienda" - "tienda" de lo que se indica con respecto al Tabernáculo, a saber. (Éxodo 40:19): "Y extendió la tienda sobre el tabernáculo". Y en la tienda del tabernáculo no había nada que saliera de un árbol sino lino, a saber. (Ibid. 26: 1): "diez cortinas de lino retorcido".] Una mecha (hecha de) una prenda, que estaba retorcida, pero aún no chamuscada [en una llama para encenderla correctamente (Estamos hablando de un fragmento de prenda que es exactamente tres por tres dedos)]—R. Eliezer dice: es inmundo y no lo encendimos. R. Akiva dice: Está limpio y lo encendemos. [("Es inmundo" :) Por haber sido torcido no lo quita del estado de "prenda", no ha sido chamuscado. ("Está limpio" :) El hecho de haber sido torcido lo quita del estado de "prenda", de modo que es como si careciera de tres por tres dedos; y cualquier cosa menor que ese tamaño no adquiere ni la impureza de la peste ni la impureza del cuerpo muerto. ("y no lo encendimos" :) Estamos hablando de un festival que se celebra en la víspera del sábado, donde se obtiene el entredicho de muktzeh, y no podemos encenderlo con piezas de artículos (kelim) que se rompieron ese día. , porque esto sería "nolad" (literalmente, "nacido" ese día). Pero podemos usar artículos (completos), ya que está permitido moverlos. Y todos sostienen que uno debe encender la mayor parte de la mecha que emerge de la lámpara antes de quitarle la mano. Por lo tanto, la razón de ser de R. Eliezer, quien dice que no lo encendimos: haber sido retorcido no lo elimina del estado de "artículo" (completo), de modo que cuando enciende un poco, ya que es exactamente tres por tres, lo convierte en una pieza de un artículo (porque menos de tres por tres no es un artículo), y cuando lo enciende con las manos para completar (el requisito de encender) la mayoría de lo que se emite (desde la lámpara), se descubre que está encendiendo una pieza de un artículo que se rompió en el festival (porque cuando decimos que está permitido encender artículos, esto es solo cuando no se tocan después de que se reducen de tamaño ) Y R. Akiva dice que podemos encenderlo. Sostiene que haber sido torcido lo quita del estado de "artículo". Y lo giró en la víspera del festival, ya que no está permitido torcer una mecha en un festival. Por lo tanto, no tenemos una pieza de un artículo que se rompió en un festival, y está permitido encenderlo. La halajá está de acuerdo con R. Akiva.]
Bartenura on Mishnah Shabbat
כל היוצא מן העץ אין מדליקין בו – to make of it a wick.
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English Explanation of Mishnah Shabbat
Introduction
This mishnah returns to discussing what may be used as wicks for Shabbat lights.
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Bartenura on Mishnah Shabbat
אלא פשתן – which is called a tree, as it is written (Joshua 2:6): “[Now she had taken them up to the roof] and hidden them under some stalks of flax [which she had lying on the roof],” and nevertheless, we kindle with wicks that we make from this. But hemp and vine wool do not come from the tree, but they are kinds of seeds, therefore, we kindle from them. And flax also is a kind of seed and it is not necessary to include it, but because it is called a tree, as it written: “and hidden under some stalks of flax.”
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English Explanation of Mishnah Shabbat
Whatever comes from a tree they may not light [the Shabbat light] except for flax. The only type of material which comes from a tree which may be used as a wick is flax, which is used to make linen. Although we would not consider flax to be a tree, it is called a tree in Joshua 2:6.
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Bartenura on Mishnah Shabbat
אינו מטמא טומאת אהלים – if he made from them a tent and the dead person underneath it is like the rest of the house and does not require sprinkling and immersion, for the tent itself is not susceptible to becoming impure other than the utensils that are underneath it.
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English Explanation of Mishnah Shabbat
And whatever comes from a tree cannot be defiled with tent-uncleanness except linen. There is a connection between what type of material can be used as a Shabbat candle wick and what type of material contracts tent-uncleanness. If a corpse or piece thereof is under a tent and something else is under the tent is well, the corpse transmits its impurity to the other thing under the tent. Any type of material except linen which covers both the corpse and the other thing will carry the impurity but it itself will remain pure. A tent made of linen not only causes the impurity to go from the corpse to the other thing but it itself becomes impure.
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Bartenura on Mishnah Shabbat
אלא פשתן – for the tent itself is impure, as it is written (Numbers 19:18): “and sprinkle on the tent” and we derive “tent,” “tent” from the Tabernacle, as it is written concerning it (Exodus 40:19): “He spread the tent over the Tabernacle,” but there was nothing in the tent of the Tabernacle that comes out from the wood other than flax as it written (Exodus 26:1): “[As for the Tabernacle,] make it of ten strips of cloth; make these of fine twisted linen.”
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English Explanation of Mishnah Shabbat
A wick made of cloth which was twisted but not singed: Rabbi Eliezer says: it is unclean, and one may not light with it; Rabbi Akiva says: it is clean and one may light with it. They would make wicks by twisting cloth and then singing them. Rabbi Eliezer and Rabbi Akiba debate the status of twisted cloth that has not been singed. According to Rabbi Eliezer it is still considered to be a cloth and hence it can still receive impurities. Since it has not been singed it should not however be used as a wick. Rabbi Akiva holds that since it has been twisted it is no longer considered cloth, but even though it has not been singed one may light with it.
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Bartenura on Mishnah Shabbat
שקפלה – in the manner that the wicks are grown.
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Bartenura on Mishnah Shabbat
הבהבה – on the flame in order that it will be charred and kindle nicely and we are dealing with a cloth that has confined three fingers in length by three fingers in length.
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Bartenura on Mishnah Shabbat
טמאה היא – that is folded is not voided from being considered as cloth since it has not parched.
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Bartenura on Mishnah Shabbat
טהורה היא – that is folded is voided from being considered as cloth and it is as if it does not have three-by-three, and anything that is less than three-by-three is pure from being defiled either by plagues (i.e., suspected leprosy) and defilement through contact with the dead.
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Bartenura on Mishnah Shabbat
אין מדליקין בה – we are dealing with the case of a Jewish holy day that occurs on the Eve of the Sabbath (i.e., Friday) for the prohibition of Muktzeh/that which is not counted upon for use on the Sabbath or Holy Days (i.e., which is prohibited to be handled on these days) and we do not start a fire with shards of utensils that were broken on that day that were [considered as] “born” but we may start a fire with utensils that are appropriate to be carried which everyone has, the individual who is kindling [the fire] must kindle most of what comes out from the wick outside of the candle before he removes his hands. Therefore, the reason of Rabbi Eliezer who said that we don’t kindle it holds that something that is folded does not removed from the notion of a utensil for when I kindle it a bit, since there is three-by-three defined exactly, it is considered a utensil, for less than three-by-three is not a utensil, and when one kindles with one’s hands to complete the majority of what comes out from it, it is found that he is kindling a shard of a utensil that was broken on the Jewish holy day/Yom Tov, and when we say that one may kindle a fire with utensils, specifically it refers that one has not come in contact with it after it has become defective. But Rabbi Akiva states that we kindle with it as he holds that something folded is removed from the status of a utensil for when it is folded from the eve of the Jewish holy day/Yom Tov, it does not grow wicks on the Jewish holy day and hence we find that we don’t have ere shards of a utensil that was broken on the Jewish holy day, and therefore we kindle it. And the Halakha follows Rabbi Akiva.
