משנה: בַּמֶּה מַדְלִיקִין וּבַמָּה אֵין מַדְלִיקִין. אֵין מַדְלִיקִין לֹא בְלֶכֶשׁ וְלֹא בְחוֹסֶן וְלֹא בְכָלָךְ לֹא בִפְתִילַת הָעִידָן וְלֹא בִפְתִילַת הַמִּדְבָּר וְלֹא בִירוֹקָה שֶׁעַל פְּנֵי הַמָּיִם. לֹא בְזֶפֶת וְלֹא בְשַׁעֲוָה לֹא בְשֶׁמֶן קִיק וְלֹא בְשֶׁמֶן שְׂרֵיפָה לֹא בְאַלְיָה וְלֹא בְחֵלֶב. נַחוּם הַמָּדִי אוֹמֵר מַדְלִיקִין בְּחֵלֶב מְבוּשָּׁל. וַחֲכָמִים אוֹמְרִים אֶחָד מְבוּשָּׁל וְאֶחָד שֶׁאֵינוֹ מְבוּשָּׁל אֵין מַדְלִיקִין בּוֹ׃ MISHNAH: With what may one kindle and with what may one not kindle? One kindles neither with bast1According to the Yerushalmi, bast of a kind of willow, Greek λύγος, ἡ. The Babli, 20b, defines as cedar bast., nor with raw flax, nor with silk noil2The Yerushalmi defines both here and in Kilaim 9:2 (Note 33) as “imperial אגבין or אנבין”; the Babli 20b agrees that it is some kind of silk worn by exalted personalities., nor with tow-cotton3According to the Yerushalmi a wick made of a substance which is imitation wool. According to the Babli, willow bast., nor with desert wick4According to Rashi’s Commentary to the Babli, a wick made of nettle, ortie., nor with green from the surface of water5Dried algae. The list up to here contains materials prohibited as wicks since they do not absorb oil well; if the light starts to flicker one will be impelled to intervene and shake the light to improve its quality; this would be a desecration of the Sabbath by biblical standards. The following list contains fuels which are not well absorbed by any wick and excluded for the same reason.; not with pitch, nor with wax, nor with qīq oil6According to one opinion in the Babli (21a), accepted by Maimonides, castor oil. According to the Yerushalmi and the first opinion in the Babli, oil produced from a bird (according to R. Saadia Gaon, the pelican)., nor with oil to be burned7Olive oil given as heave to a Cohen which became impure and therefore cannot be consumed. The Cohen may use it as fuel. But since it is holy, it is subject to the (rabbinic) rule that sancta may not be burned on a day on which defective sacrifices may not be burned, i. e., Sabbath or holiday., nor with fat tail8A sheep’s tail which as a potential sacrifice (Lev. 3:9) may not be eaten., nor with fat9Any animal fat which is forbidden for human consumption.. Naḥum the Mede says one may kindle with cooked fat10Refined lard which may be supposed to burn with a steady flame., but the Sages say whether cooked or uncooked one does not kindle with it.
הלכה: בַּמֶּה מַדְלִיקִין וּבַמָּה אֵין מַדְלִיקִין כול׳. לֹא בְלֶכֶשׁ. רִבִּי חִייָא בַּר בָּא אָמַר. לוּגְשָׁא. רִבִּי אָחָא בְשֵׁם רִבִּי לִייָא. דַּדִינוֹן. אָֽמְרִין. הִיא הָדָא הִיא הָדָא. HALAKHAH: “With what may one kindle and with what may one not kindle? One kindles neither with bast1According to the Yerushalmi, bast of a kind of willow, Greek λύγος, ἡ. The Babli, 20b, defines as cedar bast..” Rebbi Ḥiyya bar Abba said, λύγος. Rebbi Aḥa in the name of Rebbi Lia30He is R. La (Ilaï) mentioned at other occasions., δάδινον31δάδινος, -η, -ον, “of pine wood”; δαδινίον “splinter of pine wood”, I. Löw’s interpretation. Musaphia reads דרינון which he takes to be Greek δρύϊνον “of oak” but Jastrow emends to קדרינון κέδρινον “of cedar” to coincide with the explanation of the Babli. Lieberman accepts Jastrow’s emendation on basis of the Geniza fragment edited by Ginzberg (p. 70): ליא .. דינון. Since the reading דינון clearly is common to the Leiden ms. and the Genizah text, Löw’s reading has to be accepted.. They said, these two are identical32In any case, one speaks of a wick made of wood bast, from the inside of the bark..
וְלֹא בְחוֹסֶן. רִבִּי חִינְנָא בְשֵׁם רִבִּי פִינְחָס. פִּשְׁתָּן שֶׁלֹּא נִנְעָרָה. כְּמַה דְאַתְּ אָמַר וְהָיָ֤ה הֶחָסוֹן לִנְעוֹרֶת. “Nor with raw flax,” Rebbi Ḥinena in the name of Rebbi Phineas, flax which was not cleansed, as you say, the uncleaned flax will be tinder33Is. 1:31. The usual translation is: the treasure will become tinder..
וְלֹא בְכָלָךְ. אנבין קַיְסָרִיי. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. חִיזַּרְתִּי עַל כָּל־מַפְרִשֵׂי יַמִּים וְאָֽמְרוּ לִי. כּוּלְכָּא שְׁמָהּ. “Nor with silk noil2The Yerushalmi defines both here and in Kilaim 9:2 (Note 33) as “imperial אגבין or אנבין”; the Babli 20b agrees that it is some kind of silk worn by exalted personalities.,” imperial אנבין34Cf. in Kilaim 9:2 Note 33 the conjecture that it might mean “imperial purple”.. Rabban Simeon ben Gamliel said, I asked all seafarers and they told me that it is called kulka.
וְלֹא בִפְתִילַת הָעִידָן. עִירָנִיתָא. “Nor with tow-cotton3According to the Yerushalmi a wick made of a substance which is imitation wool. According to the Babli, willow bast.,” ˋīrānītā35Diminutive of Aramaic עירא, אירא “wool”..
וְלֹא בִפְתִילַת הַמִּדְבָּר. כִּשְׁמוּעָהּ. “Nor with desert wick4According to Rashi’s Commentary to the Babli, a wick made of nettle, ortie.,” as its meaning36Made from some desert plant..
וְלֹא בִירוֹקָה שֶׁעַל פְּנֵי הַמָּיִם. כִּיתָּן דְּמַיֵּי. “Nor with green from the surface of water5Dried algae. The list up to here contains materials prohibited as wicks since they do not absorb oil well; if the light starts to flicker one will be impelled to intervene and shake the light to improve its quality; this would be a desecration of the Sabbath by biblical standards. The following list contains fuels which are not well absorbed by any wick and excluded for the same reason.;” water flax.
וְלֹא בְזֶפֶת וְלֹא בְשַׁעֲוָה. עַד כָּאן לִפְתִילוֹת. מִּיכָּן וָאֵילַךְ לִשְׁמָנִים. “Also not with pitch, nor with wax37Wax is forbidden as wick, not as fuel. Babli 20b.,” up to here about wicks, from here on about fuels.
רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי שֶׁהָאוֹר מְמֻשָׁךְ לַאֲחוֹרָיו וְהוּא שׁוֹכֵחַ וּמוֹצִיא אֶת הַפְּתִילָה. וְעוֹד. שֶׁלֹּא הוּצָּת הָאוֹר בְּרוֹב הַדֶּלֶק. רִבִּי זְעִירָה בָעֵי. מֵעַתָּה פְתִילָה צְרִיכָה הַצָּאֲתָה בְּרוֹב הַדֶּלֶק. אָתָא רִבִּי שְׁמוּאֵל רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. פְּתִילָה צְרִיכָה הַוצָּאֲתָה בְּרוֹב הַדֶּלֶק. הָתִיבוֹן חֲבֵרַייָא. וְהָא קֵורָה. הָא לֹא הוּצָּת הְאוֹר בְּרוֹב הַדֶּלֶק. הָתִיב רִבִּי בָּא בַּר מָמָל. וְהָא שָׁשִׁיתָא. הֲרֵי לֹא הוּצָּת הָאוֹר בְּרוֹב הַדֶּלֶק. אָמַר רִבִּי שַׁמַּי. לֹא כֵן אָמַר רִבִּי זְעִירָא רַב יְהוּדָה בְשֵׁם רַב. אַרְבַּע מְדוּרוֹת כָּל־שֶׁהֵן. מְדוּרַת הַגֶּפֶת מְדוּרַת הַזֶּבֶל מְדוּרַת הַחֵלֶב מְדוּרַת גַּלְעִינִים כָּל־שֶׁהֵן. וְעוֹד מִן הָדָא דְרִבִּי תַחְלִיפָא שָׁאַל לְרַב חִסְדָּא. וְלֹא כֵן אַלְפָּן רִבִּי. שַׁבָּת שֶׁחָלָה לִהְיוֹת בַּחֲנוּכָּה. שֶׁאָסוּר לִרְאוֹת מַטְבֵּעַ לְאוֹר הַחֲנוּכָּה. הֲרֵי אֵינוֹ שֹׁכֵיחַ וּמוֹצִיא אֶת הַפְּתִילָה. הֲוֵי לֵית טַעֲמָא דְלָא מִשּׁוּם שֶׁלֹּא הוּצָּת הָאוֹר בְּרוֹב הַדֶּלֶק. Rebbi Abbahu in the name of Rebbi Joḥanan: Because the fire is [not]39Added from the quote in Naḥmanides Milḥamot Hashem, Alfasi Chapter 2; required by the context. The prohibited wicks are those which do not sufficiently draw fuel. drawn after it and he forgets and removes the wick; and in addition because the fire was not kindled on most of the fuel40Cf. Chapter 1, Note 428.. Rebbi Zeˋira asked, does this mean that the kindling of the wick has to reach most of the fuel? There came Rebbi Samuel, Rebbi Abbahu in the name of Rebbi Joḥanan: the kindling of the wick has to reach most of the fuel. The colleagues objected, is there not wax41Read קירה, Latin cera “wax” (S. Lieberman following Qorban haEdah). where the fire does not have to reach most of the fuel? Rebbi Abba bar Mamal objected, is there not a lantern42In Babylonian Aramaic the word is עַשָּׁשִׁית. In a lantern, in contrast to a torch, there is a controlled burn. where the fire does not have to reach most of the fuel? Rebbi Shammai said, did not Rebbi Zeˋira, Rav Jehudah say in the name of Rav43Chapter 1, Note 425.: Four pyres are in a minimal amount. A pyre of pressed-out olives, a pyre of manure, a pyre of fat, a pyre of pits are in a minimal amount. Also from the following, that Rebbi Taḥlifa asked Rav Ḥisda, did not the rabbi teach us, on a Sabbath which happened during Ḥanukkah, when it is forbidden to check a coin in the Ḥanukkah light44The basic institution of Ḥanukkah lights is that they are exclusively exhibition objects which cannot be used for any other purpose (Babli 21b; Soferim 20:6). On the Sabbath one may not check coins at all; the reference to the Sabbath has to be deleted. It seems that the Yerushalmi holds in contrast to the Babli (21b) that wicks and fuels forbidden for the Sabbath are also forbidden for Ḥanukkah. Since a Ḥanukkah light cannot be used for anything but exhibition, if it goes out one does not have to rekindle. Therefore the quality of the wick should not be a decisive factor; the first of R. Joḥanan’s reasons does not apply.; there he will not forget and remove the wick. Therefore the reason can only be that the kindling of the wick has to reach most of the fuel.
וְלֹא בְשֶׁמֶן קִיק. רִבִּי יוֹסֵה בְשֵׁם רִבִּי לִייָא. קִיסּוֹסָא. רִבִּי יוֹנָה רִבִּי זְעִירָה בְשֵׁם רַב יְהוּדָה. עוֹף הוּא וּשְׁמוֹ קִיק. תָּנֵּי רִבִּי יִשְׁמָעֵאל. וְאֶת־הַקָּאָת֭ זֶה קִיק. Mishnah: “Nor with qīq oil6According to one opinion in the Babli (21a), accepted by Maimonides, castor oil. According to the Yerushalmi and the first opinion in the Babli, oil produced from a bird (according to R. Saadia Gaon, the pelican)..” Rebbi Yose in the name of Rebbi Lia, κισσός45“Ivy”.. Rebbi Jonah, Rebbi Zeˋira in the name of Rav Jehudah, it is a bird by the name of qīq. Rebbi Ismael stated, and the qāât, this is the qīq46قوق “pelican”. Babli Ḥulin 63a, see Diqduqe Soferim ad loc. Lev. 11:18, Deut. 14:17..
וְלֹא בְשֶׁמֶן שְׂרֵפָה. אָמַר רַב חִסְדָּא. זֹאת אוֹמֶרֶת שֶׁאָסוּר לְהַצִּית אֶת הָאוֹר בִּמְדוּרַת קֳדָשִׁים וְהִיא דְלֵיקָה וְהוֹלֶכֶת בַּשַּׁבָּת. וְהָא תַנִּינָן. וּמַחִיזִין אֶת הָאוּר בִּמְדוּרַת בֵּית הַמּוֹקֵד. וּבַגְּבוּלִין כְּדֵי שֶׁיַּצִּת הָאוּר בְּרוּבָּן. אָמַר רִבֵּי יוֹסֵה. בַּשַּׁבָּת כָּתוּב לֹא־תַֽעֲשֶׂ֨ה כָל־מְלָאכָ֜ה. נַעֲשִׂית הִיא מֵאֵילֶיהָ. בְּרַם הָכָא הַתּוֹרָה אָֽמְרָה. אֵין שׂוֹרְפִין אֶת הַקֳּדָשִׁים בְּיוֹם טוֹב. וְאֵין צָרִיךְ לוֹמַר. בַּשַּׁבָּת. מַה חֲמִית לוֹמַר כֵּן. לֹא־תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד בּוֹקֶר וְהַנּוֹתָר מִמֶּ֛נּוּ עַד בּוֹקֶר בָּאֵ֥שׁ תִּשְׂרוֹפוּ׃ אַחַר שְׁנֵי בְקָרִים. אַחַר בּוֹקְרוֹ שֶׁלְּט״ו וְאַחַר בּוֹקְרוֹ שֶׁלְּי״ו. וּכְתִיב וְהַנּוֹתָר֭ מִבְּשַׂ֣ר הַזָּ֑בַח בַּיּוֹם֙ הַשְּׁלִישִׁ֔י בָּאֵ֖שׁ יִשָּׂרֵֽף׃ “Nor with oil to be burned7Olive oil given as heave to a Cohen which became impure and therefore cannot be consumed. The Cohen may use it as fuel. But since it is holy, it is subject to the (rabbinic) rule that sancta may not be burned on a day on which defective sacrifices may not be burned, i. e., Sabbath or holiday..” Rav Ḥisda said, this implies that it is forbidden to start a fire on a pyre of sancta so it should continuously burn on the Sabbath47Since impure heave, which belongs to the class of disabled sancta, may not be burned on the Sabbath. Babli 23b, Menaḥot 46b.. But have we not stated48Mishnah 1:15 (Notes 22,23).: “One starts a fire at the fire place in the heating chamber, but outside the Temple only if the fire has started burning on most of the logs.” Rebbi Yose said, it is written about the Sabbath, do not do any work49Ex. 20:10. Here starts a new Genizah leaf, Ginzberg p. 71 (G).; it is done automatically. But here the Torah said that one does not burn sancta on a holiday, not to speak of the Sabbath. What did you see that you said so? 50Ex. 12:10. The mention of two “mornings” implies that different times are implied. Babli 24b, 133a, Pesaḥim 83b, Temurah 4b. Mekhilta dR. Ismael Bo 6, end, dR. Simeon benYoḥai Bo p. 14.You shall not leave any leftovers until the morning; what is left over from it until morning you shall burn in fire. After two mornings, one the morning of the 15th and the other the morning of the 16th. And it is written, what is left of the well-being sacrifice should be burned on the third day51Lev. 7:17. The sacrifice may be eaten for two days and the intervening night..
מָהוּ לְהַצִּית אֶת הָאוֹר בִּמְדוּרַת חָמֵץ. מָאן דִּילִיף לָהּ מִנּוֹתָר. אָסוּר. וּמָאן דְלָא יְלִיף לָהּ מִנּוֹתָר. מוּתָּר. רַב אָחָא בְשֵׁם רַב חִסְדָּא. זֹאת אוֹמֶרֶת שֶׁמּוּתָּר לְהַצִּית אֶת הָאוֹר בִּמְדוּרַת קֳדָשִׁים וְהִיא דְלֵיקָה וְהוֹלֶכֶת בַּשַּׁבָּת. וְהָא תַנִּינָן. אֵין מַדְלִיקִין בְּשֶׁמֶן שְׂרֵיפָה בְּיוֹם טוֹב מִפְּנֵי יוּם טוּב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת. מֵעַתָּה אֵין מַדְלִיקִין בְּשֶׁמֶן שְׂרֵיפָה בַלַּיְלָה עַל שֵׁם שֶׁאֵין שׂוֹרְפִין אֶת הַקֳּדָשִׁים בַּלַּיְלָה. אָמַר רִבִּי יוֹחָנָן. יָֽרְדוּ לָהּ בְּשִׁיטַּת רִבִּי יִשְׁמָעֵאל. כְּמַה דְרִבִּי יִשְׁמָעֵאל אָמַר. תִּינּוֹק שֶׁעִיבֵּר זְמַנּוֹ נִימּוֹל בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. כָּךְ עָבַר זְמַנָּהּ נִשְׂרֶפֶת בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. וּמַה אִית לָךְ שֶׁמֶן שְׂרֵיפָה שֶׁעִיבֵּר זְמַנָּהּ. רִבִּי יוּדָה בַּר פָּזִי. מְכֵּיוָן שֶׁנִּיטְמָאת כְּמִי שֶׁעָבַר זְמַנָּהּ. May one light a fire under a pyre of leavened material52There is a biblical obligation to eliminate all leavened matter before Passover (Ex. 12:19). The elimination has to be before the time allotted to the slaughtering of the Passover sacrifice (Ex. 23:18, 34:25). Therefore the question must be about a large pile of leavened matter which is set on fire at noontime of Passover Eve but which will be completely consumed on the holiday, after nightfall.? For him who infers it from remainder53He is R. Jehudah who insists that leavened matter must be eliminated by burning since this is the prescribed manner of disposing of sacrificial meat kept longer than the time allotted to its consumption. Pesaḥim 2:1 28c l. 62, Babli 27b. Since leftover Passover meat may be burned only after the holiday, he also must forbid burning of leavened matter on the holiday., it is forbidden. But for him who does not infer it from remainder, it is permitted. Rav Aḥa in the name of Rav Ḥisda: this implies that it is permitted to start a fire on a pyre of sancta so it should continuously burn on the Sabbath54Since R. Jehudah is a minority of one.. But did we not state55Mishnah 2:2. Since it says “on the holiday”, one could infer that on the Sabbath it is permitted. Then why is “oil to be burned” listed in Mishnah 1?, “one does not kindle with oil to be burned on a holiday,” because of a holiday which falls on Friday56It is true that in biblical law “oil to be burned” may be used for lighting on the Sabbath since the fire would be started on Friday when it is permitted; it only is forbidden rabbinically because on a Friday which is a holiday it would be forbidden.. But then one should not light oil to be burned in the night since one does not burn sancta in the night57This is a new proof that the reason cannot be that “oil to be burned” must be treated as a sanctum since the only sancta which may be burned are excess sacrifices of the preceding day whereas invalid sancta must be burned during daytime. There is no restriction on the use of “oil to be burned”.! Rebbi Joḥanan said, they followed the argument of Rebbi Ismael58As reported in the Mekhiltot (Note 50).. Just as Rebbi Ismael said, a baby whose time has passed can be circumcised either during the day or during the night59It says (Lev. 12:3): And on the eighth day, the prepuce of his flesh shall be circumcised. But if the baby was sick or for any other reason could not be circumcised on the eighth day, it may be circumcised at any time afterwards. In Babylonian sources (Yebamot 72a/b, Tosephta Šabbat 15:9) this opinion is ascribed to R. Eleazar ben R. Simeon, two generations after R.. Ismael., so when its time has passed the sanctum may be burned either during the day or during the night. Where do you have oil to be burned whose time has passed60There are no time restrictions for the disposal of “oil to be burned”.? Rebbi Judah bar Pazi: Since it became impure it is as if its time had passed.
תַּנֵּי רִבִּי יוֹסֵי קוֹמֵי רִבִּי יוֹחָנָן. מְנַיִין לְכָל־הַנִּימוֹלִים שֶׁלֹּא יְהוּ נִימּוֹלִים אֶלָּא בָיּוֹם. תַּלְמוּד לוֹמַר וּבַיּ֖וֹם. אָמַר לֵיהּ רִבִּי יוֹחָנָן. וְיֵשׁ כָּאן זוֹ. כָּל־מְחוּייָבֵי טְבִילוֹת טוֹבְלִין כְּדַרְכָּן בַּיּוֹם חוּץ מִנִּידָּה וְיוֹלֶדֶת שֶׁאֵינָהּ טוֹבֶלֶת אֶלָּא בַלַּיְלָה. נִידָּה שֶׁעָבַר זְמַנָּהּ טוֹבֶלֶת בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. דְּרָשָׁהּ רִבִּי חִייָה בַּר אַבָּא לְצוֹרָאֵי. נִידָּה שֶׁעָבַר זְמַנָּהּ טוֹבֶלֶת בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. תַּמָּן אָֽמְרִין. אֲפִילוּ עָבַר זְמַנָּהּ. מִפְּנֵי חָמוֹתָהּ וּמִפְּנֵי כַלָּתָהּ. אִשָׁה אַחַת מִשֶׁלְּרַבּוֹתֵינוּ רָאוּ אוֹתָהּ טוֹבֶלֶת כְּדַרְכָּהּ בַּיּוֹם. נֹאמַר. מְעוֹבֶרֶת זְמַן הָֽיְיתָה. Rebbi Yose61Read with G (which is very fragmentary at this point): R. Yasa. stated before Rebbi Joḥanan: From where that all those to be circumcised should only be circumcised during daytime? The verse says, And on the day62Lev. 12:3. Babli Yebamot 72b, Sifra Tazriaˋ Pereq 1(1). The argument from the addition “and” is characteristically R. Aqiba’s, opposed by R. Ismael.. Rebbi Joḥanan told him, is that so? All who require immersion immerse themselves normally during daytime except for the woman after her period and one who gave birth who only immerses herself during the night63Babli 121a, Pesaḥim 90b, Yoma 6a, 87a.. A woman after her period whose time has passed64After the first evening she could have immersed herself after her period; cf. Niddah 4:1 Note 3. Babli Niddah 67b. immerses herself either during the day or during the night. Rebbi Ḥiyya bar Abba preached this to the people of Tyre65As practice to be followed., a woman after her period whose time has passed immerses herself either during the day or during the night. There66In Babylonia, where the statement was attributed to R. Joḥanan; Niddah 67b. There, the reason is given “because of the discipline of her daughter”, that she should learn the rules clearly. they say, even one whose time has passed, because of her mother-in-law and her daughter-in-law. They saw a woman of our rabbis67The household of R. Jehudah Nesia. The deviation of Galilean from Babylonian practice is confirmed. immersing herself normally during daytime. We shall say that her time had passed.
נִדָּה שֶׁנֶּאֶנְסָה וְטָֽבְלָה. שַׁמַּי בְשֵׁם רַב. טְהוֹרָה לְבֵיתָהּ וּטְמֵיאָה לְטַהֲרוֹת. רִבִּי לָֽעְזָר בְּשֵׁם רִבִּי חֲנִינָה. טְמֵיאָה בֵין לְבֵיתָהּ בֵּין לְטַהֲרוֹת. וּמַאי טַעֲמָא. וְכוּבַּס שֵׁנִי֭ת וְטָהֵֽר. מַה הָרִאשׁוֹנָה לַדַּעַת אַף הַשְּׁנִייָה לַדַּעַת. וּמְנַיִין שֶׁהָרִאשׁוֹנָה לַדַּעַת. וְצִוָּה֙ הַכֹּהֵ֔ן וְכִ֨בְּס֔וּ. לַדַּעַת. A woman after her period who was immersed by accident, Shammai in the name of Rav: she is pure for her house but impure for purities68She unintentionally fell into water which qualifies as a miqweh. In this opinion, an intent to become pure by immersion is needed only to be able to prepare pure food (“purities”) whereas to be permitted to her husband (“pure for her house”) she only has to be immersed since in the relevant biblical paragraph (Lev. 15:19–24) immersion is explicitly required only of people coming in contact with movables on which she sat during her period of impurity. The opposing opinion requires intent for any purification. Babli Ḥulin 31a.. Rebbi Eleazar in the name of Rebbi Ḥanina, she is impure both for her house and purities. What is the reason? It should be washed a second time and will be pure69Lev. 15:59, about impurity of textiles. The remark “a second time” is taken as indication that the second washing has to follow the rules of the first; Babli Ḥulin 31b. A different interpretation in Sifra Tazriaˋ Pereq 16(11). Since the first time it was intentionally, also the second time it must be intentionally. And from where that the first time it was intentionally? The Cohen has to order that they should wash70Lev. 13:54.. Intentionally.
וְכֵן חַמְייָן רַבָּנִן מְקַדְּמִין לְעִיבּוּרָה. רַב נַחְמָן בְּשֵׁם רִבִּי מָנָא. מִצְוָה לְהַקְדִּים כְּדֵי לְזָרֵז בַּמִּצְוֹת. And so we see that rabbis are early for intercalations. Rav Naḥman in the name of Rebbi Mana: It is an obligation to be early, to hasten in commandments71This paragraph presents problems. It seems that the beginning sentence should be at the end. Then the meaning is that Rebbi (not Rav) Naḥman requires the husband to direct his household to light Sabbath lights, and therefore begin the observance of the Sabbath, somewhat before the time of sundown since in the fulfilling of divine commandments one has to show eagerness. As an example it is noted that the rabbis who form the court which decrees intercalations always arrive early for the deliberations. This is a commentary on the last statement of the last Mishnah in the Chapter..
בַּת יִשְׂרָאֵל שֶׁבָּאָה לְהַדְלִיק מִכֹּהֶנֶת טוֹבֶלֶת אֶת הַפְּתִילָה בַשֶּׁמֶן שְׂרֵיפָה וּמַדְלֶקֶת. רִבִּי חוּנָה בְשֵׁם רִבִּי יַנַּאי. שְׁעַת מִשְׁלַחַת זְאֵבִים הָֽייְתָה ולֹא עָמַד בֵּית דִּין וּבִיטֵּל. כְּמַה דְתֵימַר תַּמָּן לֹא עָמַד בֵּית דִּין וּבִיטֵּל. וָכָא לֹא עָמַד בֵּית דִּין וּבִיטֵּל. 72This and the following paragraphs discussing the term “not with oil to be burned” in Mishnah 1 are from Terumot 11:7, Notes 141–153. The present paragraph originates in Ševiˋit 4:2, Notes 38–42. The meaning is that if a rabbinic stringency, such as not permitting occasional use of oil to be burned by lay persons even if it is to the advantage of the Cohen, falls into disuse in a time of emergency, it remains eliminated even after the emergency has passed.“An Israel woman who comes to a priestly woman to get fire dips her wick into oil to burn and lights.” Rebbi Ḥuna in the name of the house of Rebbi Yannai: It was a time of wolf packs; there was no court which disestablished. As it was said there, there was no court which disestablished. And here was no court which disestablished.
בְּקָרוֹ שֶׁלְּכֹהֵן שֶׁהָיָה עוֹבֵר אֶצֶל יִשְׂרָאֵל וְכֵן כֵּלָיו שֶׁלְּכֹהֵן שֶׁהָיָה נֶאֱרַג אֶצֶל יִשְׂרָאֵל הֲרֵי זֶה מַדְלִיק עַל גַּבָּיו שֶׁמֶן שְׂרֵיפָה וְאֵינוֹ חוֹשֵׁשׁ. יִשְׂרָאֵל וְכֹהֵן שֶׁהָיוּ שׁוֹתָפִין בְּחָנוּת מְמַלֵּא הוּא יִשְׂרָאֵל אֶת הַנֵּר שֶׁמֶן שְׂרֵיפָה וְעוֹלֶה בוֹ לָעֲלִייָה וְיוֹרֵד בּוֹ לְחָנוּת לַעֲשׂוֹת צְרָכָיו שֶׁלְּכֹהֵן אֲבָל לֹא צְרָכָיו שֶׁל יִשְׂרָאֵל. כֹּהֵן שֶׁבָּא אֶצֶל יִשְׂרָאֵל לַעֲשׂוֹת עִמּוֹ חֶשְׁבּוֹן וְהִדְלִיק עַל גַּבָּיו שֶׁמֶן שְׂרֵיפָה. אַף עַל פִּי שֶׁעָמַד הַכֹּהֵן וְהָלַךְ לוֹ אֵין מְחַייְבִין אוֹתוֹ לְכַבּוֹתוֹ עַד שֶׁיִּיכְבֶּה מֵאֵלָיו. רִבִּי חֲנַנְיָה בַּר עַכְבָּרִי הֲוָה אֲזַל וּמֵיעֲבֲד עִיבִידְתֵּיהּ גַּבֵּי רִבִּי חִייָה צִיפּוֹרַייָא. מִי אֲזִיל מֵיזִיל לֵיהּ הֲוָה מַלֵּי בּוֹצִינָא שֶׁמֶן שְׂרֵיפָה. וְלֹא כֵן סָֽבְרִנָן מֵימַר. לַעֲשׂוֹת צְרָכָיו שֶׁלְּכֹהֵן אֲבָל לֹא צְרָכָיו שֶׁל יִשְׂרָאֵל. אָֽמְרִין. דִּלֹא הֲוָה עֲבַד כֵּן לָא הֲוָה אֲתִי. סָֽבְרִין מֵימַר. מָטָא בֵיתֵיהּ מַטְפִּי לָהּ. אָמַר רִבִּי חֲנִינָא. עַל יְדֵי כֵן הֲוָה שְׁהַר וְעַל יְדֵי כֵן הֲוָה קֶרַץ. 73This paragraph is a composite of two paragraphs in Terumot 11:7 (Notes 137–139, 143–145).“If cattle of a Cohen was passing74In Terumot: “was fed at the Israel’s”. In the Tosephta, היה עומד אצל ישראל “was standing at the Israel’s.” The reading here, עובר, is a misreading of the Tosephta text. at an Israel’s, or the garment of a Cohen being woven at an Israel’s, he lights for this oil to burn without hesitation. If an Israel and a Cohen were partners in a store, the Israel may fill the lamp with oil to burn and go to the upper floor or down into the store in the business of the Cohen, but not the Israel’s75Not the Israel’s private business. Everything the Israel does in the business is also for the benefit of his partner.. If a Cohen came to an Israel to help him with his accounts and he lit oil to burn for him, even after the Cohen left one does not require him to extinguish it before it burns out by itself.”76Tosephta Terumot 10:9. Rebbi Ḥanania from Akhbar worked at R. Ḥiyya’s from Sepphoris. When he left, the latter filled him a lamp full of oil to burn. Were we not of the opinion to say, “to work for a Cohen, but not for an Israel”? They said, if he had not done this for him, he would not have come. They thought, when he arrived at his house, he had to extinguish it. Rebbi Ḥinena said, by this he awoke, by this he got up early.
אָדָא שַׁמָּשָׁא שְׁאַל לְרִבִּי אִמִּי. בְּגִין דַּאֲנָא צְבַע פְּתִילְתָא מִן חוֹלָא. אֲמַר לֵיהּ. בְּטִיל הוּא עַל גַּב פְּתִילוֹת. רִבִּי יוּדָה בֶּן פָּזִי הוֹרֵי לְאִילֵּין דְּבַר נְחֶמְיָה כֵן. רִבִּי אִמִּי נְסַב פְּתִילָא. רִבִּי לִייָא לָא נְסִיב פְּתִילָא. וְלָא מוֹדֵי רִבִּי לִייָא לְרִבִּי אִמִּי. חֲשַׁשׁ הוּא מְשּׁוּם גֶּזֶל. וְכוּלָּהּ מִן הָדֵין שַׁמָּשָׁא בְבֵיתֵיהּ בַּזְבְּזָא בְהֶקְדֵּישָׁא. 77Slightly reformulated from Terumot 11:7 (Notes 146–153); see the Notes there for the problematic character of the text. S. Lieberman conjectures that the question was not about oil to be burned but that he dipped the wick in heave vinegar to singe it as noted in the discussion of Mishnah 5 (Note 150) and R. Immi permitted it. Ada the nurse asked Rebbi Immi: Since I am dipping wicks at a sick person’s? He said to him, it becomes insignificant in the wick. Rebbi Jehudah ben Pazi instructed those of Bar Neḥemiah in this way. Rebbi Immi took a wick, Rebbi Ila did not take a wick78Dipped in oil to be burned.. Did Rebbi Ila not agree with Rebbi Immi? Rebbi Ila thought because of robbery because the nurse will spoil the consecrated food79Robbing the Cohanim of their heave by marginally permitted use..
גַּמְלִיאֵל זוּגָא שָׁאַל לְרִבִּי אִיסִּי. מָהוּ לְהוֹסִיף לְתוֹכוֹ שֶׁמֶן חוּלִין וּמַדְלִיק. אָמַר לֵיהּ. לֹא תַנֵּי רִבִּי הוֹשַׁעְיָה אֶלָּא אֵין מְחַייְבִין אוֹתוֹ לְמַצּוֹתוֹ. Gamliel the twin asked Rebbi Yasa: May one add profane oil and light? He said to him, Rebbi Hoshaia stated only80The Tosephta quoted earlier (Note 76). that one is not required to squeeze it out.
אָמַר רִבִּי אַבָּהוּ. שָׁנָה לִי רִבִּי יוֹנָתָן בֶּן עַכְמַאי. בַּת כֹּהֵן שֶׁהָֽיְתָה עוֹמֶדֶת עֶרֶב שַׁבָּת עִם חֲשֵׁיכָה וּבְיָדָהּ נֵר וּבְתוֹכוֹ שֶׁמֶן שְׂרֵיפָה הֲרֵי זוֹ מוֹסֶפֶת לְתוֹכוֹ שֶׁמֶן חוֹל כָּל־שֶׁהוּא וּמַדְלֶקֶת. אָמַר לֵיהּ רִבִּי זְעִירָא. וּמַה הֲוָה טִיבֵיהּ. אָמַר לֵיהּ. אָדָם גָּדוֹל הָיָה וֹבָקִי בָמִשְׁנָתֵינוּ הָיָה וּפִירְשָׁהּ רִבִּי חִייָא דִכְפַר תְּחֻמִין קוֹמֵי רִבִּי וּמְנִיתֵיהּ חֲכִים. Rebbi Abbahu said, Jonathan ben Akhmai did teach me: The daughter of a Cohen standing on Sabbath eve with a light filled with oil to burn81He restricts the prohibition of the Mishnah to the case that pure oil to be burned is used Friday night, not if it is mixed with even a minute quantity of profane oil. The Babli does not mention this., adds some profane oil and lights. Rebbi Zeˋira said, what is the nature of this? He said to him, he was a great personality, well versed in the Mishnah. Rebbi Ḥiyya from Kefar Teḥumin explained this to Rabbi and he appointed him rabbi.
וְלֹא בְחֵלֶב. רַב בְּרוֹנָא אָמַר. חֵלֶב מַטִּיף לְתוֹכוֹ שֶׁמֶן כָּל־שֶׁהוּא וּמַדְלִיק. יוֹסֵי בָעֵי. מָה אֲנָן קַייָמִין. אִם בְּמָחוּי. אֲפִילוּ לֹא נָתַן לְתוֹכוֹ שֶׁמֶן. וְתַנֵּי שְׁמוּאֵל. כָּל־שֶׁמַּתִּיכִין אוֹתוֹ וְאֵינוֹ קָרוּשׁ מָחוּי הוּא. וְאִם בְּשֶׁאֵינוֹ מָחוּי. אֲפִילוּ נָתַן לְתוֹכוֹ שֶׁמֶן. אָתָא רַב חֲנַנְיָה רַב בְּרוֹנָא בְשֵׁם רַב. חֵלֶב מְהוּתָּךְ וְקִירְבֵי דָגִים מַדְלִיקִין בָּהֶן. רִבִּי חִייָה בַּר אַשִּׁי עֲנִי מֵיתֵיה קוֹמֵי רַב. אֲמַר לֵיהּ. הֵן הֲוִיתָה. אֲמַר לֵיהּ. בְּעִיי מְשַׁח דְּזֵית. אֲמַר לֵיהּ. וְלָא הֲוָה לָךְ קִירִבֵי דָגְים. 82For this paragraph there exists a Genizah fragment published by Ginzberg (p. 72), G.“Nor with fat.” Rav Berona said, one mixes some oil with it and kindles83Babli 21a, for fat and fish liver.. Yose asked, where do we hold? If it was made into a paste, even if he did not mix it with oil, as Samuel stated, any which one turns into a fluid and it does not jell is a paste. But if it was not made into a paste, even if he mixes with oil. There came Rav84With G, read “Rebbi”. Ḥananiah, Rav Berona in the name of Rav: One may kindle with liquefied fat and fish innards. Rebbi Ḥiyya ber Ashi failed to come before Rav. He asked him, where have you been? He answered. I was trying to get olive oil. He asked him, do you not have innards of fish85In Babylonia where olive oil is not commonly used it is not particularly meritorious to spend time and money on a search for olive oil.?
אִית תַּנָּיֵי תַנֵּי. מַדְלִיקִין בְּנֶפְט. אִית תַּנָּיֵי תַנֵּי. אֵין מַדְלִיקִין בְּנֶפְט. אָמַר רַב חִסְדָּא. מַה דָמַר. מַדְלִיקִין. בָּהָהֵן אִיכּוֹמָא. וּמַה דָמַר. אֵין מַדְלִיקִין. בָּהָהֵן חִיוְרָא דְּהוּא סַכָּנָה. Some Tannaim state, one kindles with naphtha; but some Tannaim state, one does not kindle with naphtha. Rav Ḥisda said, he who said one kindles, if it was black; and he who said, one does not kindle, if it was white, because it represents danger86Babli 26a where using white (light) naphtha is forbidden even on weekdays because of the danger of an explosion..