Quaisquer que sejam os problemas de uma árvore, não é usado para inflamação [isto é, para fazer uma mecha], exceto o linho, [que é chamado de "árvore", viz. (Josué 1: 6): "E ela os escondeu no meio do linho", apesar de acendermos com um pavio feito com ele. E o cânhamo e o algodão não brotam de uma árvore, mas são tipos de sementes, pelo que se acendem. E o linho também é um tipo de semente, e é adicionado (como permitido) apenas porque é chamado de árvore, a saber: "E ela os escondeu entre o linho da árvore".]] E quaisquer problemas que uma árvore produz não produza impureza na tenda [(Se alguém fez uma tenda com eles, e o cadáver estava embaixo dela, é como qualquer outra casa e não requer aspersão e imersão; pois a tenda em si não adquire impureza, mas apenas os vasos) debaixo dela.)] exceto linho, [nesse caso a própria tenda se torna imunda, sendo escrita (Números 19:18): "E ele aspergirá sobre a tenda"; e é derivado (por identidade) "tenda" - "tenda" do que é declarado em relação ao Tabernáculo, viz. (Êxodo 40:19): "E ele estendeu a tenda sobre o tabernáculo." E na tenda do tabernáculo não havia nada que saísse de uma árvore além do linho, viz. (Ibid. 26: 1): "dez cortinas de linho retorcido".] Um pavio (feito de) uma peça de roupa, que foi retorcida, mas ainda não queimada [em uma chama para uma gravura adequada (estamos falando de um fragmento de roupa que é exatamente três por três dedos)]—R. Eliezer diz: É impuro, e não o acendemos. R. Akiva diz: É limpo, e nós nos acendemos. [("É impuro") :) Por ter sido torcido, não o remove do status de "vestuário", por não ter sido chamuscado. ("Está limpo"). O fato de ter sido torcido o remove do status de "roupa", de modo que é como se faltasse três a três dedos; e qualquer coisa menor que esse tamanho não adquire nem impureza contra pragas nem impureza de cadáveres. ("e não nos acostumamos com isso") :) Estamos falando de um festival que acontece na véspera do sábado, onde o interdito de muktzeh é alcançado, e não podemos acender com pedaços de artigos (kelim), que foram quebrados naquele dia , pois isso seria "nolad" (lit., "nascido" naquele dia). Mas podemos acender artigos (completos), pois é permitido movê-los. E todos sustentam que é preciso acender a maior parte do pavio que sai da lâmpada antes que ele retire a mão. Assim, a justificativa de R. Eliezer, que diz que não nos acostumamos: ter sido distorcida não a remove do status de (um artigo completo) ", de modo que, quando ele acende um pouco, são exatamente três por três, ele o torna um pedaço de um artigo (pois menos de três por três não é um artigo) e, quando ele acende com as mãos para completar (a exigência de iluminação) a maioria das questões (da lâmpada), ele acha que está acendendo um pedaço de um artigo que foi quebrado no festival (pois quando dizemos que é permitido acender artigos, isso é apenas quando eles não são tocados depois que são reduzidos em tamanho ) E R. Akiva diz que podemos nos acostumar com isso. Ele sustenta que sua distorção o remove do status de "artigo". E ele torceu na véspera do festival, pois não é permitido torcer um pavio em um festival. Portanto, não temos um pedaço de um artigo que foi quebrado em um festival, e é permitido acendê-lo. A halachá está de acordo com 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.
