משנה: נָכְרִי שֶׁהִדְלִיק אֶת הַנֵּר מִשְׁתַּמֵּשׁ לְאוֹרוֹ יִשְׂרָאֵל. וְאִם בִּשְׁבִיל יִשְׂרָאֵל אָסוּר. מִילָּא מַיִם לְהַשְׁקוֹת בְּהֶמְתּוֹ מַשְׁקֶה אַחֲרָיו יִשְׂרָאֵל וְאִם בִּשְׁבִיל יִשְׂרָאֵל אָסוּר. עָשָׂה גוֹי כֶּבֶשׁ לֵירֵד בּוֹ יוֹרֵד אַחֲרָיו יִשְׂרָאֵל וְאִם בִּשְׁבִיל יִשְׂרָאֵל אָסוּר. מַעֲשֶׂה בְרַבָּן גַּמְלִיאֵל וּזְקֵנִים שֶׁהָיוּ בָאִין בִּסְפִינָה וְעָשָׂה גוֹי כֶּבֶשׁ לֵירֵד בּוֹ וְיָֽרְדוּ בוֹ זְקֵנִים: MISHNAH: If a Gentile lit a candle20For himself., the Jew may use its light; but if he did it for the Jew it is forbidden. If he drew water21From a cistern or in the public domain inaccessible to the Jew on the Sabbath. to let his animals drink, the Jew may let his animals drink, but if he did it for the Jew it is forbidden. If the Gentile built a ramp to descend on it, the Jew may descend after him, but if he did it for the Jew it is forbidden. It happened that Rabban Gamliel and the Elders arrived in a ship, the Gentile make the ramp to descend on it and the Elders descended on it22After the Gentile skipper had left the ship on the ramp, arriving in the harbor on the Sabbath..
הלכה: לְצוֹרְכוֹ וּלְצוֹרֶךְ יִשְׂרָאֵל. נִישְׁמְעִינָהּ מִן הָדָא. שְׁמוּאֵל אִיקְבַּל גַּבֵּי חַד פַּרְסִיי. אִיטְפֵּי בּוּצִינָא. אֲזַל הַהוּא פַרְסִיי בְּעָא מִדְלַקָתֵּיהּ. וַהֲפַךְ שְׁמוּאֵל אַפּוֹי. כֵּיוָן דַּחֲזִיתֵיהּ מִתְעַסֵּק בִּשְׁטָרוֹתָיו יְדַע דְּלָא בְגִינֵיהּ אַדְלְקָהּ. וַהֲפַךְ שְׁמוּאֵל אַפּוֹי. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. הָדָא אָֽמְרָה. לְצוֹרְכוֹ וּלְצוֹרֶךְ יִשְׂרָאֵל אָסוּר. אָמַר רִבִּי יוֹנָה. שַׁנְייָא הִיא. שֶׁאֵין מַטְרִיחִין עַל הָאָדָם לָצֵאת מִבֵּיתוֹ. אָמַר רִבִּי אֱלִיעֶזֶר. מִשּׁוּם שֶׁאֵין מַטְרִיחִין עַל הָאָדָם לָצֵאת מִבֵּיתוֹ לָמָּה הֲפַךְ שְׁמוּאֵל אַפּוֹי. HALAKHAH: For himself and for a Jew138This refers to Mishnah 9, about a Gentile making light. If it is for himself, the Jew may use it. If it was done exclusively for the Jew, its use is forbidden. Nothing is said about the case that the light was lit for the benefit both of the Gentile and the Jew.? Let us hear from the following. Samuel was received at a Persian’s. The light went out. The Persian went and wanted to light it; Samuel turned his face around139In order not to profit from the light which was lit on the Sabbath. Babli 122b.. When he saw140While this is a Babylonian story where the use of the root חזי is legitimate, it is more likely that this is a Babylonism in a Galilean text since the quote by Rashba, ad 122b, uses the Galilean root חמי. him occupied with his securities he knew that he did not light for him; Samuel again turned his face141Samuel turned around and looked at the light because he realized that his host lit the light for business purposes, not in order to engage in conversation with him.. Rebbi Jacob bar Aḥa said, this implies that for himself and for a Jew it is forbidden142This also is the text of Rashba, who wants to amend “forbidden” to “permitted”. The text should not be amended.. Rebbi Jonah said, there is a difference since one does not bother a person to leave his house143Samuel was at a stranger’s house; in his own house he would not have turned around.. Rebbi Eliezer144There is no Amora R. Eliezer known. With Rashba one might read “R. Yose”. said, if it is since one does not bother a person to leave his house, why did Samuel turn his face around145Since also a visitor is not thrown out of the house which he is visiting; the argument of R. Jonah cannot be correct but R. Jacob bar Aḥa is.?
אָֽמְרוּ לוֹ. מָה אָנוּ לֵירֵד. אָמַר לָהֶן. הוֹאִיל וְלֹא בִשְׁבִילֵינוּ עָשָׂה מוּתָּרִין אָנוּ לֵירֵד. 146This refers to the end of the Mishnah, discussion between Rabban Gamliel and the Elders. Tosephta 13:14 (ed. Liebermann); Babli 122a.“They asked him, may we descend? He told them, since he did not do it for us we are permitted to descend.”