משנה: מְטַלְטְלִין נֵר חָדָשׁ אֲבָל לֹא יָשָׁן. רִבִּי שִׁמְעוֹן אוֹמֵר כָּל־ הַנֵּירוֹת מִיטַּלְטְלִין חוּץ מִן הַנֵּר הַדָּלֵק בַּשַּׁבָּת. MISHNAH: One moves a new light but not a used one; Rebbi Simeon says one may move any light except one which was burning on the Sabbath.
הלכה: מְטַלְטְלִין נֵר חָדָשׁ אֲבָל לֹא יָשָׁן כול׳. הָתִיב רִבִּי חִייָא בַּר אָדָא. וְהָא תַנִּינָן. כּוֹפִין סַל לִפְנֵי הָאֶפְרוֹחִין שֶׁיַּעֲלוּ וְשֶׁיֵּרְדוּ. אָֽמְרִין. הָדָא דְרִבִּי יוֹחָנַן. HALAKHAH: (Mishnah: “One moves a new light but not a used one;” etc.) Rebbi Ḥiyya bar Ada objected: Did we not state174Mishnah Šabbat 18:2. The moment the basket becomes part of the chicken coop it cannot be moved on the Sabbath., “one turns a basket upside down in front of the chicks that they may climb up and down”? They said, this is the one of Rebbi Joḥanan173As S. Liebermann has pointed out, the text (even though confirmed by G) needs some re-arranging. The quote of the Mishnah clearly is out of place here and belongs to the following paragraph. The answer written down for the question of R. Nasa refers to the question of R. Ḥiyya bar Ada; the answer given to the latter’s question belongs here; the one exception that R. Joḥanan makes to his rule refers to muqṣeh figs on the roof..
דְּתַנֵּי. כָּל־הַנֵּירוֹת מִטַּלְטְלִין חוּץ מִן הַנֵּר הַדָּלֵק בַּשַּׁבָּת. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר. נֵר חָדָשׁ מוּתָּר לְטַלְטְלוֹ. וְיָשָׁן אָסוּר לְטַלְטְלוֹ. רִבִּי שִׁמְעוֹן אוֹמֵר. כָּל־הַנֵּרוֹת מִיטַּלְטְלִין חוּץ מִן הַנֵּר הַדָּלֵק בַּשַּׁבָּת. כָּבָה. מוּתָּר לְטַלְטְלוֹ. As it was stated175Babli 44a, Tosephta 3:15 (ed. Liebermann).: “All lights may be moved except the light which was burning on the Sabbath, the words of Rebbi Meïr. Rebbi Jehudah says, it is permitted to move a new light but forbidden to move an old one176A light which never had been used may be moved on the Sabbath but one which had been used is disgusting; he considers everything disgusting as muqṣeh on the Sabbath.. Rebbi Simeon says, all lights may be moved except the light which was burning on the Sabbath; if it burned out it is permitted to move it177In contrast to R. Meïr he allows a light to be moved after it stopped burning..”
רִבִּי יִרְמְיָה וְרִבִּי בָּא תְּרֵיהוֹן בְּשֵׁם רִבִּי יוֹחָנָן. חַד אָמַר. דִּבְרֵי רִבִּי מֵאִיר. כָּל־הַמְיוּחַד לְאִיסּוּר אָסוּר. וְחוֹרָנָה אָמַר. כָּל־שֶׁיִיחֲדוֹ לְאִיסּוּר אָסוּר. וְלָא יָֽדְעִינָן מָאן אָמַר דָּא וּמָאן אָמַר דָּא. מִן מַה דָמַר רִבִּי חֲנִינָה. רִבִּי יִרְמְיָה שָׁאַל. הָהֵן לִיבְנָה לֹא כִמְיוּחַד לְאִיסּוּר הוּא. הֲוֵי הוּא דוּ אָמַר. כָּל־הַמְיוּחַד לְאִיסּוּר אָסוּר. מָאן דָּמַר. מְיוּחַד. כָּל־שֶׁכֵּן יִיחֲדוֹ. וּמָאן דָּמַר. יִיחֲדוֹ. הָא מְיוּחַד לֹא. Rebbi Jeremiah and Rebbi Abba, both in the name of Rebbi Joḥanan. One said, the words of Rebbi Meïr, anything which is specifically for something prohibited is prohibited178Any tool which ordinarily is used for work forbidden on the Sabbath may not be moved on that day. The opposite opinion holds that most tools may also be used for permitted activities; a builder’s hammer may also be used to split nuts. Only tools or vessels intentionally reserved for forbidden activities are forbidden. This opinion also states that very expensive tools are automatically reserved for their professional use.. But the other one said, anything which one specified for something prohibited is prohibited. We did not know who said what. Since Rebbi (Ḥanina) [Ḥanania]179The reading [of G] has to be preferred to the reading (of the text) since R. Ḥanina was a first generation Amora, R. Jeremiah a fourth generation one. said, Rebbi Jeremiah asked, is this (brick) [lamp]180The translation “brick” reads לבינה instead of ליבנה. As building material, bricks cannot be moved according to the first opinion; according to the second they might be used as stands for hot pots on a table. The translation of the text of G, לִכְנָה follows S. Liebermannn (both in Tarbiz 5, p. 99 and in Hayerushalmi Kiphshuto) who identified the word as Greek λύχνος “lamp”. R. Jeremiah asks why R. Meїr permits to move a lamp which was not lit for the Sabbath since it is a tool specifically built for a forbidden activity. not specifically for something forbidden? This implies that he was the one who said, anything which is specifically for something prohibited is prohibited. The one who said specific, so much more if he specified. But he who said if he specified, not if it is specific181In the first opinion, even a tool not specifically used for a forbidden activity becomes forbidden to be moved if it is selected for a forbidden activity; in the second opinion everything depends on use and nothing on general usage..
מַתְנִיתָא פְלִיגָא עַל מָאן דָּמַר. כָּל־הַמְיוּחַד לְאִיסּוּר אָסוּר. דְּתַנִּינָן תַּמָּן. מוּכָנֶה שֶׁלָּהּ בִּזְמַן שֶׁהִיא נִשְׁמֶטֶת אֵינָהּ חִיבּוּר לָהּ וְאֵינָהּ נִמְדֶּדֶת עִמָּהּ. וְאֵינָהּ מַצֶּלֶת עִמָּהּ בְּאֹהֶל הַמֵּת. וְאֵין גּוֹרְרִין אוֹתָהּ בַּשַּׁבָּת בִּזְמַן שֶׁיֵּשׁ בְּתוֹכָהּ מָעוֹת. וְתַנֵּי עֲלָהּ. הָיוּ עָלֶיהָ מָעוֹת וְנָֽפְלוּ. נִגְרֶרֶת. אָמַר רַב שֵׁשֶׁת. דְּרִבִּי שִׁמְעוֹן הִיא. דְּרִבִּי שִׁמְעוֹן אוֹמֵר. כָּבָה מוּתָּר לְטַלְטְלוֹ. אָֽמְרִין. לָמָּה לֵית אֲנָן פָֽתְרִין לָהּ. דִּבְרֵי הַכֹּל הִיא בְּשׁוֹכֵחַ. לֵית אַתְּ יְכִיל. דְּתַנִּינָן תַּמָּן. אִם אֵינָהּ נִשְׁמֶטֶת חִיבּוּר לָהּ. וְנִמְדֶּדֶת עִמָּהּ. וּמַצֶּלֶת עִמָּהּ בְּאֹהֶל הַמֵּת. וְגוֹרְרִין אוֹתָהּ בַּשַּׁבָּת אַף עַל פִּי שֶׁיֵּשׁ בְּתוֹכָהּ מָעוֹת. אִית מֵימַר הָכָא. דִּבְרֵי הַכֹּל הִיא בְּשׁוֹכֵחַ. A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated there182Mishnah Kelim 18:2.: “Its undercarriage183Greek μηχανή, ἡ, “mechanical device”. The object is a שִׁדָּה which the Geonic Commentary to Kelim defines as “a kind of wooden box made to transport women” (cf. Arabic سُدّة “bench, seat”). The μηχανή is the contraption where the wheels are attached. If this is permanently fixed to the box it is an appendix to the box and follows its rules; if the box may be lifted it is a tool by itself.
Wooden tools or vessels are impervious to impurity if either they are flat, not enclosing any volume, or are so large that they cannot be lifted empty or full. The latter is determined as a volume of 40 seah (a Roman culeus) 20 amphoras or 512 liter. For the House of Shammai, the volume enclosed has to be 40 seah, but for the House of Hillel the volume of the entire vessel is measured. If the undercarriage can be disconnected it can become impure even if the passenger compartment cannot, its volume is not added to the volume of the compartment according to the House of Hillel, and if it is under one roof with a corpse it is not considered a separate entity but part of the “tent”., if it can be separated it is not connected to it, will not be measured with it, does not protect in a tent with a corpse; one may not drag it on the Sabbath if it contains coins184Since coins are tools of trade forbidden on the Sabbath they cannot be moved; if the undercarriage was the receptacle of coins at nightfall it cannot be moved either..” And it was stated for this, if there were coins on it but they fell off, it may be dragged185For the second opinion the undercarriage becomes forbidden only if it was consciously selected as container of the coins; but according to the first opinion it should stay forbidden even if the coins fall off.. Rav Sheshet said, this is Rebbi Sineon’s since Rebbi Simeon said, “if it burned out it is permitted to move it.186There is no contradiction to R. Meїr from a Mishnah which is R. Simon’s. Babli 44b” They said, why do we not explain it according to everybody, if he forgot187Since there was no conscious selection as vessel for the coins it does not fall under any of R. Meir’s categories. But everybody agrees that coins may not be moved; therefore a container with coins cannot be moved.. You cannot do this, as we have stated there182Mishnah Kelim 18:2.: “if it cannot be separated it is connected to it, will be measured with it, does protect in a tent with a corpse; one may drag it on the Sabbath even though it contains coins188If the undercarriage is a permanent part of the carriage, the coins become insignificant; the carriage is not the container of the coins. But for R. Meїr one must assume that he prohibits moving the entire carriage with the coins..” Can you say about this, it is according to everybody, if he forgot?
מַתְנִיתָא פְלִיגָא עַל מָאן דָּמַר. כָּל־הַמְיוּחַד לְאִיסּוּר אָסוּר. דְּתַנִּינָן. הָאֶבֶן שֶׁעַל פִּי הֶחָבִית מַטָּהּ עַל צִדָּהּ וְנוֹפֶלֶת. רִבִּי בָּא בְשֵׁם רִבִּי חִייָא בַּר אַשִּׁי. פָּתַר לָהּ רַב בְּשׁוּכֵחַ. וּמִן דְּבַתְרָהּ. הָֽיְתָה בֵין הֶחָבִיּוֹת מַגְבִּיהָהּ וּמַטָּהּ עַל צִדָּהּ וְהִיא נוֹפֶלֶת. עוֹד הוּא פָּתַר לָּהּ רַב בְּשׁוּכֵחַ. A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated189Mishnah 21:2. If not specifically chosen for forbidden work, all vessels and tools may be moved on the Sabbath. But a stone is no vessel or tool. If the amphora or its contents are needed on the Sabbath, the amphora may be tilted, the stone itself may not be moved by action directed only at the stone.: “If there is a stone on top of an amphora he tilts it on its side and it falls down.” Rebbi Abba in the name of (Rebbi) [Rav]190The reading of [G] is correct. It is confirmed by Chapter 18 where a shortened version of this paragraph and a totally identical version of the next are reproduced (Note 51). Ḥiyya bar Ashi: Rav explained this about one who forgot191It is not a tool used for forbidden purposes and there was no selection. Babli 125b.. Also from the sequel, “if it was between amphoras he lifts it, tilts it on its side and it falls down.” This also Rav explained about one who forgot.
מַתְנִיתָא פְלִיגָא עַל מָאן דָּמַר. כָּל־הַמְיוּחַד לְאִיסּוּר אָסוּר. דְּתַנִּינָן. כּוֹפִין סַל לִפְנֵי הָאֶפְרוֹחִין שֶׁיַּעֲלוּ וְשֶׁיֵּרְדוּ. וְתַנֵּי עֲלָהּ. עָלוּ מֵאֵילֵיהֶן אָסוּר לְטַלְטְלָן. אָמַר רִבִּי בּוּן בַּר חִייָא קוֹמֵי רִבִּי זְעִירָא. תִּיפְתָּר בְּמָאוּס. אָמַר לֵיהּ. וְהָתַנֵּי רִבִּי הוֹשַׁעְיָה. אֲפִילוּ סְאָה אֲפִילוּ תַּרְקַב. אִית לָךְ מֵימַר. סְאָה וְתַרְקַב מְאוּסִין הֵן. A Mishnah disagrees with him who said, anything which is specifically for something prohibited is prohibited, as we have stated174Mishnah Šabbat 18:2. The moment the basket becomes part of the chicken coop it cannot be moved on the Sabbath.: “one turns a basket upside down in front of the chicks that they may climb up and down.” And it was stated about this, when they climbed on it by themselves it is forbidden to move it192Babli 43a. The question really is directed against the opinion that vessels or tools become muqṣeh only if specifically selected for forbidden purposes. Here the selection is not made by the farmer but by his chicks. A different approach in the Babli, 43a.. Rebbi Abun bar Ḥiyya said before Rebbi Zeˋira, explain it if it is disgusting193Following R. Jehudah, cf. Note 176.. He told him, did not Rebbi Hoshaia state, even a seah, even a three-qab194Half a seah, about 6.4 liter.. Can you say that seah and three-qab are disgusting?
רִבִּי יִרְמְיָה בְשֵׁם רַב. הֲלָכָה כְרִבִּי מֵאִיר. שְׁמוּאֵל אָמַר. הֲלָכָה כְּרִבִּי יְהוּדָה. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. הֲלָכָה כְּרִבִּי שִׁמְעוֹן. בְּעוֹן קוֹמֵי רִבִּי יוֹחָנָן. אַתְּ מַה אַתְּ אָמַר. אָמַר לוֹן. אֲנִי אֵין לִי אֶלָּא מִשְׁנָה. כָּל־הַנֵּרוֹת מִיטַּלְטְלִין חוּץ מִן הַנֵּר הַדָּלֵק בַּשַּׁבָּת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ הוֹרֵי בְאַטַּרָבּוּלִיס. מְנוֹרָה קְטַנָּה מוּתֶּרֶת לְטַלְטְלָהּ. רִבִּי חֶלְבּוֹ וְרִבִּי אַבָּהוּ. קוֹמֵי רִבִּי חֶלְבּוֹ לֹא מַעֲבִרִין. קוֹמֵי רִבִּי אַבָּהוּ מַעֲבִרִין. רִבִּי יָסָא סְלַק גַּבֵּי רִבִּי תַנְחוּם בַּר חִייָא. בְּעָא מֵיעֲבַרְתֵּיהּ קוֹמוֹי. אֲמַר לֵיהּ. בְּפָנֵינוּ. רִבִּי יוּסֵה גַלִּילַייָא סְלַק קוֹמֵי יוֹסֵי בֶן חֲנִינָה. בְּעָא מֵעֲבַרְתֵּיהּ. אֲמַר לֵיהּ. מָאן שָׁרָא לָךְ. אַשְׁכָּחַת רַב וְרִבִּי יוֹחָנָן אִילֵּין דְּאָֽסְרִין חָדָא. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אִילֵּין דְשַׁרְיֵיהּ חָדָא. רִבִּי לָֽעְזָר בַּר חֲנִינָה. מַעֲשֶׂה הָיָה וְטִילְטְלוּ פוֹמֹט מִתַּחַת הַנֵּר בַּשַּׁבָּת. מָה אֲנָן קַייָמִין. אִין כְּרִבִּי מֵאִיר. אֲפִילוּ פוֹמֹט יְהֵא אָסוּר. אִין כְּרִבִּי שִׁמְעוֹן. אֲפִילוּ נֵר יְהֵא מוּתָּר. אֶלָּא כֵן אֲנָן קַייָמִין כְּרִבִּי יוּדָה. דְּרִבִּי יוּדָה דוּ אָמַר. נֵר מָאוּס. פָּמוֹט אֵינוֹ מָאוּס. Rebbi195He is the first generation Babylonian Rav Jeremiah bar Abba, student and colleague of Rav. Jeremiah in the name of Rav: Practice follows Rebbi Meïr. Samuel said, practice follows Rebbi Jehudah. Rebbi Joshua ben Levi said, practice follows Rebbi Simeon196The attributions are different in the Babli 45b, 156b. R. Simeon recognizes almost no categories of muqṣeh.. They asked before Rebbi Joḥanan, you, what are you saying? He told them, I only have the Mishnah: “One may move any light except one which was burning on the Sabbath.197This is R. Simeon’s Mishnah but R. Joḥanan is read as endorsing R. Meїr.” Rebbi Simeon ben Laqish instructed in al-Tarabulus198Tripolis in Lebanon. In the Babli 45b the story is placed at Sidon., it is permitted to move a small light. Rebbi Ḥelbo and Rebbi Abbahu. Before Rebbi Ḥelbo they did not take away199Removing a burned-out light on the Sabbath, following R. Simeon., before Rebbi Abbahu they took away. Rebbi Yasa visited Rebbi Tanḥum bar Ḥiyya. He wanted to remove it before him. He told him, before us? Rebbi Yose the Galilean200The Amora, not the early Tanna. came before Yose ben Ḥanina; he wanted to take it away, he told him, who permitted you? It is found Rav and Rebbi Joḥanan, who forbid, are one. Rebbi Joshua ben Levi and Rebbi Simeon ben Laqish, who permit, are one. Rebbi Eleazar bar Ḥanina: It happened and they moved a metal lamp201Rashi’s definition in the Babli 44a. instead of a pottery light on the Sabbath. Where do we hold? If following Rebbi Meїr, even the metal lamp should be forbidden. If following Rebbi Simeon, even a pottery light should be permitted. But we are following Rebbi Jehudah since Rebbi Jehudah is the one who said, a pottery light is disgusting, a metal light is not disgusting202Since pottery absorbs oil, a used pottery lamp cannot be cleaned. But a metal lamp can be thoroughly cleaned and made shiny..
תַּנֵּי נֵר שֶׁהוּא מוּנַח עַל גַּבֵּי טַבֻּלָה. מְסַלֵּק אֶת הַטַּבֻּלָה וְהַנֵּר נוֹפֵל. אָמַר רִבִּי יוֹחָנַן. קָרוֹב הוּא זֶה לָבוֹא לִידֵי חִיּוּב חַטָּאת. לְפָנָיו מִשּׂוּם מַבְעִיר. לְאַחֲרָיו מִשּׁוּם מְכַבֶּה. שְׁמוּאֵל בַּר אַבָּא קוֹמֵי רִבִּי יָסָא. בְּכָבָה. אָמַר לֵיהּ. תָּנוּחַ דַּעְתָּךְ. מָה אֲנָן קַייָמִין. אִין כְּרִבִּי מֵאִיר. אֲפִילוּ טַבֻּלָה תְהֵא אֲסוּרָה. אִין כְּרִבִּי שִׁמְעוֹן. אֲפִילוּ נֵר יְהֵא מוּתָּר. אֶלָּא כָאן כְּרִבִּי יוּדָה. דְּרִבִּי יוּדָה אָמַר. נֵר מָאוּס. טַבֻּלָה אֵינָהּ מָאוּסָה. It was stated: If a light was lying on a table he takes away the table and the light falls down203Babli 120b.. Rebbi Joḥanan said, this one is close to be liable for a purification sacrifice; forwards for setting a fire, backwards for extinguishing204He is violating a biblical Sabbath commandment. If he tilts the table forward the oil will swamp the wick and the light will burn more brightly; if he tilts backward there will be less oil for the wick and it will burn less bright. The argument presupposes a text like the one quoted in the Babli: “If a light was lying on a table he shakes the table and the light falls down; if it was extinguished it was extinguished.” If the light is extinguished on the dirt floor (no danger of setting the house on fire) this is not his action but what happens during the tilting is his intended action.. Samuel bar Abba before Rebbi Yasa: when it was extinguished. He told him, may your mind be at rest205This is an abbreviated version of a talmudic saying, “may your mind be at rest for you put mine at rest.” He accepted the explanation (which would be impossible for the Babli’s version.) Naḥmanides (Novellae ad 120a) quoted by RAN (Commentary to Alfasi #454) prefers the Yerushalmi version to the Babli’s.. Where do we hold? If following Rebbi Meïr, even the table should be forbidden206Since the light was burning there at nightfall, the table is its necessary base and forbidden with the light.. If following Rebbi Simeon, even the light should be permitted207Since he permits the light to be moved after it burned out, so much more the table.. But here following Rebbi Jehudah, since Rebbi Jehudah says, a pottery light is disgusting, a table is not disgusting.
תַּנֵּי. אִם הִתְנָה עָלָיו יְהֵא מוּתָּר. מָה אֲנָן קַייָמִין. אִין כְּרִבִּי מֵאִיר. אֲפִילוּ הִתְנָה עָלָיו אָסוּר. אִין כְּרִבִּי שִׁמְעוֹן. אֲפִילוּ לֹא הִיתְנָה עָלָיו יְהֵא מוּתָּר. אֶלָּא כֵן אֲנָן קַייָמִין כְּרִבִּי יוּדָה. דְּרִבִּי יוּדָה אָמַר. נֵר מָאוּס. טַבֻּלָה אֵינָהּ מָאוּסָה. מַה חֲמִית מֵימַר. כְּרִבִּי יוּדָה אֲנָן קַייָמִין. דְּתַנֵּי. נֵר שֶׁהוּא מוּנַח אֲחוֹרֵי הַדֶּלֶת פּוֹתֵחַ וְנוֹעֵל בַּשַּׁבָּת וּבִלְבַד שֶׁלֹּא יִתְכַּוֵּין לֹא לְכַבּוֹת וְלֹא לְהַבְעִיר. רַב וּשְׁמוּאֵל פָּֽתְרִין לָיהּ בְּשׁוֹכֵחַ וּמְקַלְלִין מָאן דַּעֲבַד כֵּן. יַכְרֵ֨ת יְי לָאִ֨ישׁ אֲשֶׁ֤ר יַֽעֲשֶׂ֨נָּה֙ עֵ֣ר וְעוֹנֶה. It was stated: If he stipulated about it208To move the table after the light stopped burning. it shall be permitted. Where do we hold? If following Rebbi Meїr, even if he stipulated it should be forbidden. If following Rebbi Simeon, even if he did not stipulate it should be permitted. But here we hold following Rebbi Jehudah, since Rebbi Jehudah says, a pottery light is disgusting, a table is not disgusting. From where did you understand to say, we are holding with Rebbi Jehudah? As it was stated: If a light was lying behind a door one opens and closes on the Sabbath if only he not intend either to extinguish or to make it burn. Rav and Samuel explain it about one who forgot but cursed one who would do this209In the Babli, 120b, the rule is positively accepted by Rav Jehudah, the student of Rav and Samuel; the curse is attributed to Abbaye two generations later.; May the Eternal extirpate the man who does this, awake and answering210Mal. 2:12..
מָאן אִית. כָּל־הַמְיוּחַד לְאִיסּוּר אָסוּר. לֹא רִבִּי מֵאִיר. הֲוֵי. מָאן תַּנָּא. אִם הִתְנָה עָלָיו מוּתָּר. רִבִּי שִׁמְעוֹן. אֲבָל כּוֹס וּקְעָרָה וַעֲשָׁשִׁית אַף עַל פִּי שֶׁכָּבוּ אָסוּר לִיגַּע בָּהֶן. רִבִּי טָבִי בְשֵׁם רַב חִסְדָּא. אְפִילוּ כְּרִבִּי שִׁמְעוֹן דּוּ אָמַר תַּמָּן מוּתָּר. מוֹדֵי הוּא הָכָא שֶׁהוּא אָסור. שֵׁאִם אוֹמֵר אַתְּ לוֹ שֶׁהוּא מוּתָּר. אַף הוּא מְכַבֶּה אוֹתָן וּמִשְׁתַּמֵּשׁ בְּהוֹן. Who has “anything which is specifically for something prohibited is prohibited178Any tool which ordinarily is used for work forbidden on the Sabbath may not be moved on that day. The opposite opinion holds that most tools may also be used for permitted activities; a builder’s hammer may also be used to split nuts. Only tools or vessels intentionally reserved for forbidden activities are forbidden. This opinion also states that very expensive tools are automatically reserved for their professional use.”, not Rebbi Meïr? Therefore, the one who stated “if he stipulated about it it shall be permitted” was Rebbi Simeon. But a cup, or a bowl211Which have been filled with oil and used as lights., or a lantern212Which if empty could be used as a glass bowl. Babli 44a., even after they were extinguished it is forbidden to touch them. Rebbi Tabi in the name of Rav Ḥisda: Even Rebbi Simeon who there says it is permitted here he agrees that it is forbidden, for if you tell him that it is permitted he will extinguish them and use them.
אָמַר רִבִּי מָנָא. בְּקַדְמִיתָא הֲוִינָן סָֽבְרִין מֵימַר. מַה פְלִיגִין בְּאוֹתוֹ שֶׁכָּבָה. בְּשֶׁגָּֽרְרוּ הְעַכְבָּרִים אֶת הַפְּתִילָה. בָּאֲפוּצָה. וַאֲפִילוּ תֵימָא בְּשֶׁלֹּא גָֽרְרוּ הָעַכְבָּרִים אֶת הַפְּתִילָה. וַאֲפִילוּ תֵימָא שֶׁלֹּא בָאֲפוּצָה. בְּשֶׁיֵּשׁ בְּתוֹכוֹ שֶׁמֶן. Rebbi Mana said, earlier we were of the opinion to say, where do they disagree213About the table under a burning light.? When it was extinguished, if the rats had dragged the wick away214There was no functioning light anymore, it was not an object specified for prohibited work., when it was compressed215If the neck of the lamp is so narrow that the wick is compressed by it then the lamp itself is the base for the light, the table is the base not for the light but the lamp, and is not forbidden to be moved.. But you may even say216תימא is Babylonian (Accadic) Aramaic, not Yerushalmi. if the rats had not dragged the wick away, when it was not compressed, if it contained oil217If the light went out when some edible oil was left, the light can be moved for the food..
תַּמָּן תַּנִּינָן. נוֹטֵל אָדָם אֶת בְּנוֹ וְהָאֶבֶן בְּיָדוֹ וְכַלְכָּלָה וְהָאֶבֶן בְּתוֹכָהּ. וְתַנֵּי דְּבֵית רִבִּי. הָאֶבֶן וְהָאוֹכְלִין בְּתוֹכָהּ. לֹא הֲוִינָן אָֽמְרִין כְּלוּם. שֶׁהֲרֵי רִבִּי רוֹמָנוֹס הוֹצִיא מַחְתָּה מִשֶּׁלְּבֵית רִבִּי מְלֵיאָה גְחָלִים בַּשַּׁבָּת. אִית לָךְ מֵימַר. גַּבֵּי גְחָלִים אֲפוּצוֹת הֵן אֶלָּא בְּשֶׁיֵּשׁ לְתוֹכוֹ שֶׁמֶן. אָמַר רִבִּי אַבָּהוּ. קִייַמְתִּיהָ קִרְטֵּים שֶׁל בּוֹסֶם הָיָה בָהּ. There, we have stated218Mishnah 21:1.: “A man may carry his son with a stone in his hand, or a basket with a stone in it.219It is possible to carry muqṣeh items with other things which may be moved on the Sabbath.” The House of Rebbi stated, food and stone in it, we do not say anything220The previous statement has to be qualified. While a basket may be moved, a basket containing only a stone becomes a base for a forbidden object and cannot be moved. There must be items in the basket which legitimately may be moved., for Rebbi Romanos brought out a pan from Rebbi’s house full of coals on the Sabbath. Could you say that coals are pressed? But it must have oil left in it221In the case of a lamp discussed in the preceding paragraph, the first explanation would not cover R. Romanos’s action; it must be the second explanation which is operative.. Rebbi Abbahu said, I confirmed it, cuts of fragrances were on it222In this respect, fragrances are as good as food items..
רִבִּי בָּא בַּר חִייָה בְשֵׁם רִבִּי יוֹחָנָן. תַּרְכּוֹס אָסוּר לְטַלְטְלוֹ. הוֹרֵי רִבִּי אִמִּי. מוּתָּר. רִבִּי יִרְמְיָה חֲמִי לוֹן מְטַלְטְלִין לֵיהּ גַּו סִדְרָא רוֹבָא וְלַא הֲוָה מַמְחֶה בְיָדוֹן. דְּבֵית רִבִּי יַנַּאי אָֽמְרִין. עַד ג׳ כְּכִסֵּא. מִיכֵּן וְהֵילָךְ כְּסוּלָּם. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. מָאן דְּשָׁרֵי כְּרִבִּי שִׁמְעוֹן. דְּתַנֵּי. לֹא יַגּוֹר אָדָם אֶת הַמִּיטָּה וְאֶת הַכִּסֵּא וְאֶת הַסַּפְסָל וְאֶת הַקַּתֵידְרָה. מִפְּנֵי שֶׁהוּא עוֹשֶׂה חָרִיץ. וְרִבִּי שִׁמְעוֹן מַתִּיר. רִבִּי בָּא בְשֵׁם רִבִּי חוּנָא רִבִּי חַגַּיי בְשֵׁם רִבִּי זְעִירָא רִבִּי יוֹסֵי בְשֵׁם רִבִּי אִילָא. מוֹדִין חֲכָמִים לְרִבִּי שִׁמְעוֹן בְּכִסֵּא שֶׁרַגְלָיו מְשׁוּקָּעוֹת בַּטִּיט שֶׁמּוּתָּר לְטַלְטְלוֹ. כְּמַה דְתֵימַר מוּתָּר לְטַלְטְלוֹ. וְדִכְווָתָהּ מוּתָּר לְהַחֲזִירוֹ. אָמַר רִבִּי יוֹסֵי אַף אֲנָן נַמֵּי תַנִּינָן. נִיטָּלִין בַּשַּׁבָּת. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. דְּרִבִּי שִׁמְעוֹן הִיא. אָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן. מַתְנִיתָה אָֽמְרָה כֵן. כָּל־הַכֵּלִים אֵינָן נִגְרָרִין חוּץ מִן הָעֲגָלָה מִפְּנֵי שֶׁהִיא כוֹבֶשֶׁת׃ Rebbi Abba bat Ḥiyya in the name of Rebbi Joḥanan, it is forbidden to move a tarkos223Cf. Chapter 1, Note 115. At this place, Kohut proposes to read תרנוס, Greek θρόνος “chair”. From the following it follows that one speaks of a chair to which one ascends in steps. {Also cf. Greek θρᾶνος, ὁ “bench, wooden beam” (E. G.).}. Rebbi Immi instructed: it is permitted. Rebbi Jeremiah saw them moving it at the great assembly and did not object to them224He did not want to decide between R. Joḥanan and R. Immi.. In the House of Rebbi Yannai they said, up to three it is a chair, more than this a ladder225Later it will be discussed where the difference between chair and ladder is relevant.. Rebbi Yose ben Rebbi Abun said, he who permits follows Rebbi Simeon, as it was stated: “A person may not drag a bed, or a chair, or a footstool, or a fauteuil75Latin subsellium., because he makes a groove, but Rebbi Simeon permits.” 76This paragraph also is in Besah 2:9 (61d line 22) (י). Rebbi Abba in the name of Rebbi Ḥuna, Rebbi Ḥaggai in the name of Rebbi Zeˋira, Rebbi Yose in the name of Rebbi Ila: The Sages admit to Rebbi Simeon that a chair whose legs are stuck in mud one is permitted to move on the Sabbath77Since the mud is soft, the groove will disappear by itself; it was not “made”.. Since you are saying, it is permitted to move it, similarly it is permitted to return it. Rebbi Yose said, we also have stated78Mishnah Kilaim 1:9 referring to turnips and radishes partially hidden.: “and they may be removed on the Sabbath.” Rebbi Yose ben Rebbi Abun said, it is Rebbi Simeon’s. Rebbi Yose ben Rebbi Abun said, a Mishnah says so, “one may not drag any vessel except a carriage because it presses79Mishnah Besah 2:10. The wheels of the carriage will press the dust down, not move it sideways as would be the case if one drags anything without wheels. The Sages opposing R. Simeon forbid moving the “unprepared” dust even if this was not the intention of the person acting. This Mishnah cannot follow R. Simeon; it contradicts the Mishnah in Kilaim..”
רִבִּי חוּנָא בְשֵׁם רִבִּי. לְעִנְייָן שַׁבָּת אִיתְאֲמָרַת. חִזְקִיָּה בְשֵׁם דְּבֵית רִבִּי יַנַּאי. לְעִנְייָן חֲזָקוֹת אִיתְאֲמָרַת. רִבִּי יוֹסֵה מִשּׁוּם דְּבֵית רִבִּי יַנַּאי. לְעִנְייָן טוּמְאָה אִתְאֲמָרַת. רִבִּי אָחָא בַּר חִינְנָא רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן. מְנוֹרָה קְטַנָּה מוּתָּר לְטַלְטְלָהּ. וְלֹא כֵלִי הוּא. וְלֹא כָל־מַה שֶׁבַּבַּיִת מִן הַמּוּכָן הוּא. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. תִּיפְתַּר שֶׁלְּקָחָהּ עִמּוֹ לִסְחוֹרָה. אוֹ שֶׁבָּאת עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה. וְלֹא שְׁמַעַת מִינָּהּ כְּלוּם. Rebbi Ḥuna in the name of Rebbi: It227The difference between chair and ladder. A chair is a vessel, a ladder part of the house. was said relating to the Sabbath. Ḥizqiah in the name of the House of Rebbi Yannai, it was said relating to presumptions228A presumption of ownership by undisturbed possession during three years; cf. Bava Qamma 7:4 Note 49.. Rebbi Yose in the name of the House of Rebbi Yannai, it was said relating to impurity229A chair becomes impure if a person with gonorrhea or similar discharges exerts pressure (even indirect) on it, without dire ct contact. A ladder is just a tool.. Rebbi Aḥa bar Ḥinnena, Rebbi Yasa in the name of Rebbi Joḥanan230S. Liebermann notes that a sentence seems to be missing here since the following statement is that of R. Simeon ben Laqish, earlier opposed by R. Joḥanan (at least in the interpretation of the compilers of the Yerushalmi, cf. Note 198)., it is permitted to move a small light. Is it not a vessel? Is not everything in the house prepared? Rebbi Yose ben Rebbi Abun said, explain it that he took it with him as merchandise231Then it is to be used for an activity forbidden on the Sabbath and not prepared., or it arrived Friday evening at nightfall, and you cannot infer anything.