Beitzah

And R. Ashi says: Because it is an object which can become [otherwise] permitted;1 and any object which can become [otherwise] permitted is not neutralized even in two thousand [times its quantity].2 R. JUDAH EXEMPTS IN THE CASE OF WATER. Only water and not the salt? But surely it was taught: R. Judah says: Water and salt become neutralized both in dough as well as in cooked food!3 — There is no difficulty; the one treats of salt of Sodom4 and the other of salt of Istria.5 But it was taught: R. Judah says: Water and salt become neutralized in dough but do not become neutralized in cooked food, because of its fluidity!6 — There is no difficulty; the one treats of a thick mass, the other of clear soup. MISHNAH. A LIVE COAL IS [RESTRICTED TO THE SAME LIMITS] AS ITS OWNER, BUT A FLAME7 CAN BE TAKEN ANYWHERE.8 ONE INCURS A TRESPASS-OFFERING IN RESPECT OF A LIVE COAL OF HEKDESH;9 BUT AS FOR A FLAME [OF HEKDESH], ONE MAY NEITHER BENEFIT FROM IT, NOR INCUR A TRESPASS-OFFERING.10 IF ONE CARRIES OUT A LIVE COAL INTO PUBLIC GROUND [ON A SABBATH] HE IS CULPABLE, BUT [IF HE DOES THE SAME] WITH A FLAME HE IS EXEMPT. GEMARA. Our Rabbis taught: Five things were said in respect to a live coal: A live coal is [restricted to the same limits] as its owner, but a flame can be taken anywhere; one incurs a trespass-offering in respect to a live coal of hekdesh, but with respect to a flame, one may not benefit from it, nor incur a trespass-offering. A live coal used in idolatrous service is forbidden but a flame is permitted; if one carries out a live coal into public ground [on a Sabbath] he is culpable, but [if he does the same] with a flame he is exempt; he who is under a vow not to benefit from his neighbour, may not make use of his coal but may make use of his flame. Now why is the flame used in idolatrous service permitted and that of hekdesh forbidden? — Idolatrous service is repugnant and people hold themselves very aloof from it, therefore the Rabbis have taken no measures against it; but as hekdesh is not repugnant and people do not hold themselves aloof from it, the Rabbis enacted a preventive measure on its account.11 IF ONE CARRIES OUT A LIVE COAL INTO PUBLIC GROUND [ON A SABBATH] HE is CULPABLE, BUT [IF HE DOES THE SAME] WITH A FLAME HE IS EXEMPT. But it was taught:12 He who takes out a flame of whatever size is culpable! — Answered R. Shesheth: This treats of a case when he brings it [the flame] out on a chip. Then he should be liable on account of the chip! — When it is less than the standard required; for we have learnt: He who carries out wood [is culpable only] if it is sufficient to cook therewith a small egg.13 Abaye says: When he smears a vessel with oil and kindles it. Then he should be liable on account of the vessel! — [We are treating] of a potsherd. Then he should be liable on account of the potsherd! — When it is less than the standard required; for we have learnt: [He is culpable that takes out] a potsherd big enough to place between one board and another;14 this is the opinion of R. Judah.15 But that which we have learnt: ‘If one carries out a flame [on a Sabbath] he is exempt’, how can it occur?16 — If, for example, he brandishes the object [that is burning so that the flame projected] into public ground. 17 MISHNAH. [THE WATER FROM] A PRIVATE WELL IS [RESTRICTED TO THE SAME LIMITS] AS ITS OWNER;18 AND [THE WATER FROM A WELL] BELONGING TO THE INHABITANTS OF THAT TOWN IS [RESTRICTED TO THE SAME LIMITS] AS THE PEOPLE OF THAT TOWN; AND [THE WATER FROM A WELL] BELONGING TO THOSE WHO RETURNED FROM BABYLON19 IS [RESTRICTED TO THE SAME LIMITS] AS THE ONE THAT DRAWS. GEMARA. Raba pointed out a contradiction to R. Nahman: We have learnt: [The water from] a private well is [restricted to the same limits] as its owner; but the following contradicts this: Flowing streams and bubbling springs [have the same restrictions] as anyone!20 — Answered Rabbah: Our Mishnah treats of collected [water].21 It was likewise stated: R. Hiyya b. Abin said in the name of Samuel: [It treats] of collected [water]. AND [THE WATER FROM A WELL] BELONGING TO THOSE WHO RETURNED FROM BABYLON IS AS THE ONE THAT DRAWS. It was stated: If one draws [water] and gives it to his neighbour, R. Nahman says: [It is restricted to the same limits] as the one for whom it was drawn; [but] R. Shesheth maintains: As the one who drew. In what are they disputing? — One is of the opinion that the well is ownerless,22 while the other is of the opinion that the well is held jointly. 23 Raba raised the [following] objection to R. Nahman: If one says to his neighbour, Behold, I am herem to you,24 he against whom the vow is made is forbidden;25 discernable. condiments mentioned are used. property of the whole nation. ownerless property on behalf of another person; v. infra p. 199, n. 9. merely acts as his agent.