Il est interdit de placer un récipient sous une lampe [le jour de Shabbath] pour y recueillir de l'huile [qui coule]. [Car l'huile est muktzeh, et il est interdit d'annuler un navire de son utilisation désignée, c'est-à-dire de le mettre dans un endroit d'où il ne peut pas être déplacé. Car c'est comme lui fixer une place et y attacher, comparable à un travail (interdit). Et ce vaisseau, une fois que l'huile y tombe, est muktzeh, et il est interdit de le déplacer.] Et s'il l'a placé là pendant qu'il faisait encore jour, c'est permis. Et il est interdit d'en profiter [l'huile qui coulait de la lampe le Shabbath], car elle (l'huile) n'est pas de ce qui est muchan ("prêt"), [ayant été mise de côté pour l'allumage]. Il est permis de déplacer une nouvelle lampe [qui n'est pas maus («répulsive»), et qui est propre à être utilisée], mais pas une ancienne, [qui est muktzeh à cause de maus]. R. Shimon dit: Toutes les lampes peuvent être déplacées sauf une lampe qui brûle le Shabbath, [c'est-à-dire pendant qu'elle brûle encore—un décret de peur qu'il ne s'éteigne. Selon R. Shimon, il n'y a pas de muktzeh à cause d'un maus ou d'un muktzeh à cause d'une interdiction. La halakha n'est pas conforme à R. Shimon, qui permet de déplacer toutes les lampes sauf une lampe allumée (le jour du sabbat). Car une lampe allumée pour la nuit du sabbat, même si elle s'est éteinte, n'a pas le droit d'être déplacée pendant tout le sabbat. Car puisque c'est muktzeh ben hashmashoth, c'est muktzeh pour toute la journée. Mais avec d'autres lampes, la halakha est en accord avec lui, il n'y a pas de muktzeh pour Shabbath, mais muktzeh à cause de la perte monétaire, (une catégorie) que R. Shimon est d'accord (obtient)]. Il est permis de placer un récipient sous une lampe [le jour du sabbat] pour attraper des étincelles [de la flamme sortant de la lampe, afin que ce qui se trouve en dessous ne prenne pas feu. Car les étincelles sont sans substance, et le récipient n'est pas par là vidé de son utilisation désignée.], Et il ne peut y mettre de l'eau [même la veille du sabbat], car il «s'éteint» ainsi. [Nous décrétons (qu'il ne peut pas le faire) la veille du sabbat en raison du sabbat, quand, s'il le faisait, il serait responsable de l'extinction.]
Bartenura on Mishnah Shabbat
אין נותנין – on the Sabbath.
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English Explanation of Mishnah Shabbat
Introduction
This mishnah deals with the concept of “muktzeh” things set aside that cannot be used on Shabbat. It is forbidden to move anything that is muktzeh on Shabbat. The opposite of muktzeh is “mukhan”, things which are prepared to be used on Shabbat. As an aside, we should note that the laws of Shabbat are intimately connected with the intentions of the person performing the act. The same activity has different consequences depending on what intention the activity was performed with. This also shows us that these mishnayot are addressed to audiences who already “buy into the system” that is to say they are not looking to get away with things that are actually forbidden on Shabbat. Otherwise, a person could always lie about her intention or about what actually happened. This is an important point that in my opinion applies to a large percentage of halakhah.
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Bartenura on Mishnah Shabbat
כלי תחת הנר לקבל בו את השמן – that drips because the oil is Muktzeh/set aside and designated for a special purpose, and forbidden for any other use or handling and it is forbidden to nullify a utensil from its place, that is to say, to restore a utensil in a place that it is not able anymore to take it from there, for it is like he establishing for it a place and attaching it with plaster, and it is similar to creative work and this utensil, when the oil falls into it becomes Muktzeh and it is forbidden to handle it.
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English Explanation of Mishnah Shabbat
They may not place a vessel under a lamp to catch the oil. But if it was placed there before sunset it is permitted. Yet one may not benefit from it because it is not prepared (. The oil that was in the lamp is “muktzeh” since it had been set aside for lighting the lamp. While the oil is in the lamp she could not take any. Once the muktzeh oil falls into the vessel the vessel itself also becomes muktzeh. Anything that holds something that is muktzeh is itself muktzeh. Hence putting the vessel there to catch the oil is forbidden for she will be holding something which is muktzeh. However, she may put the vessel there before Shabbat and we are not concerned lest she take oil from the vessel or move the vessel itself on Shabbat. Even in a case where it was permitted to put the vessel under the lamp it is still forbidden to use the oil on Shabbat because the oil itself is always muktzeh.
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Bartenura on Mishnah Shabbat
אין ניאותין – we don’t benefit from the dripping oil from the candle on the Sabbath because it is not from something prepared for it was designated for kindling.
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English Explanation of Mishnah Shabbat
They may handle a new lamp but not an old one. Rabbi Shimon says: all lamps may be handled, except a lamp [actually] burning on Shabbat. It is permitted to handle a new, unused lamp on Shabbat. Such a lamp is not muktzeh. However, an old lamp may not be handled on Shabbat even if it is not lit because it is muktzeh. The reason that it is muktzeh is that it is repulsive. An old lamp may be caked with oil and shmutz and hence people will not like handling it. Repulsive things are muktzeh on Shabbat because people don’t intend to handle them. Rabbi Shimon does not hold that things which are “muktzeh” may not be handled on Shabbat. Therefore in his opinion an old lamp may be handled. The only type of lamp that may not be handled is one that it is already lit lest by carrying it he causes it to go out.
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Bartenura on Mishnah Shabbat
מטלטלין נר חדש – which is not repulsive, and it appropriate to use it.
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English Explanation of Mishnah Shabbat
A vessel may be placed under a lamp to catch the sparks, but one must not pour water into it, because he extinguishes [them]. Above we learned that it is forbidden to put a vessel under a lamp to catch the oil. Here we learn that it is permitted to put a vessel under a lamp to catch the sparks that might fly out of the lamp. The rabbis considered the sparks to not be “material” and therefore they are not muktzeh and they do not make the vessel muktzeh. However, it is forbidden to put water into the vessel since this extinguishes the sparks and extinguishing is prohibited on Shabbat.
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Bartenura on Mishnah Shabbat
אבל לא ישן – not counted on (and therefore forbidden to handle) on account of its repulsiveness (see Talmud Shabbat 44a).
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Bartenura on Mishnah Shabbat
חוץ מן הנר הדולק – while it is still burning, it is prohibited, as a decree lest one extinguish it. But Rabbi Shimon does not agree with Muktzeh on account of its repulsiveness nor Muktzeh in consequence of a ritual prohibition (e.g., a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it), and the Halakha is not according to Rabbi Shimon who permits carrying all candles except from the candle that is burning for the candle, once it was kindled for the Sabbath evening, even though it is that it was extinguished, it is prohibited to carry it all the entire Shabbat, because once it became Muktzeh at twilight, it became Muktzeh for the entire [Sabbath] day, but [regarding] the other candles, the Halakha is according to him, for there is no Muktzeh on the Sabbath other than Muktzeh because the object is too expensive for a use for which it is not originally made, which Rabbi Shimon agrees with.
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Bartenura on Mishnah Shabbat
נותנים כלי תחת הנר – on Shabbat to receive the sparks of the flame that is dripping from the candle in order that it will not kindle what is below it, for the sparks have nothing of substance and the utensil is not canceled out from its use by this.
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Bartenura on Mishnah Shabbat
לא יתן בתוכו מים – even from the Eve of the Sabbath, for they (i.e., the Rabbis) decreed the Eve of the Sabbath on account of the Sabbath, and on the Sabbath if they did it in such a manner, it would be considered extinguishing and one would be liable. Therefore, it is prohibited on the Eve of the Sabbath.
