Shabbat

If a Hanukkah lamp is placed above twenty cubits [from the ground] it is unfit, like sukkah and a cross-beam over [the entrance of] an alley. R. Kahana also said, R. Nathan b. Minyomi expounded in R. Tanhum's name: Why is it written, and the pit was empty, there was no water in it?  From the implication of what is said, 'and the pit was empty', do I not know that there was no water in it; what then is taught by, 'there was no water in it'? There was no water, yet there were snakes and scorpions in it. Rabbah said: The Hanukkah lamp should be placed within the handbreadth nearest the door.  And where is it placed? — R. Aha son of Raba said: On the right hand side: R. Samuel  of Difti  said: On the left hand side.  And the law is, on the left, so that the Hanukkah lamp shall be on the left and the mezuzah  on the right. Rab Judah said in R. Assi's name:  One must not count money by the Hanukkah light. When I state this before Samuel, he observed to me, Has then the lamp sanctity?  R. Joseph demurred: Does blood possess sanctity? For it was taught: he shall pour out [the blood thereof], and cover it [with dust]:  wherewith he pours out, he must cover,  i.e., he must not cover it with his foot,  so that precepts may not appear contemptible to him. So here too  it is that precepts may not appear contemptible to him. R. Joshua b. Levi was asked: Is it permitted to make use of the booth decorations during the whole of the seven days?  He answered him [the questioner], Behold! it was said, One must not count money by the Hanukkah light.  God of Abraham! exclaimed R. Joseph, he makes that which was taught dependent upon what was not taught: [of] booths it was taught, whereas of Hanukkah it was not. For it was taught: if one roofs it [the booth] in accordance with its requirements, beautifies it with hangings and sheets, and suspends therein nuts, peaches, almonds, pomegranates, grape clusters, garlands of ears of corn, wines, oils and flours; he may not use them until the conclusion of the last day of the Feast; yet if he stipulates concerning then,  it is all according to his stipulation. — Rather, said R. Joseph: The basis  of all is [the law relating to] blood. It was stated: Rab said: One must not light from lamp to lamp;  but Samuel maintained, You may light from lamp to lamp. Rab said: Fringes  may not be detached  from one garment for [insertion in] another, but Samuel ruled, Fringes may be detached from garment to garment. Rab said, The halachah is not as R. Simeon in respect to dragging; but Samuel maintained, The halachah is as R. Simeon in respect to dragging. Abaye said: In all matters the Master [Rabbah] acted in accordance with Rab, except in these three, where he did as Samuel: [viz.,] one may light from lamp to lamp; one can detach [the fringes] from one garment for [insertion in] another; and the halachah is as R. Simeon in respect to dragging. For it was taught: R. Simeon said: One may drag a bed, seat, or bench,  provided that he does not intend to make a rut. One of the Rabbis sat before R. Adda b. Ahabah and sat and said: Rab's reason  is on account of the cheapening of the precept. Said he to them, Do not heed him: Rab's reason is because he impairs the precept.  Wherein do they differ? — They differ where he lights from lamp to lamp:  on the view that it is because of the cheapening of the precept, one may light from lamp to lamp;  but on the view that it is because he impairs the precept, even from lamp to lamp is forbidden. R. Awia objected: As to a sela'  of