Shabbat

Logic too avers that Rab agrees with R. Judah. For Rab said: A lamp may be placed on a palm tree for the Sabbath,  but not on a Festival.  Now, it is well if you admit that Rab holds as R. Judah: hence he draws a distinction between the Sabbath and Festivals.  But if you say that he holds as R. Simeon, what is the difference between the Sabbath and Festivals? But does Rab hold as R. Judah? Surely Rab was asked: Is it permitted to move the Hanukkah lamp  on account of the Guebres on the Sabbath?  and he answered them, It is well. — A time of emergency is different. For R. Kahana and R. Ashi asked Rab: Is that the law? whereat he answered them, R. Simeon is sufficient to be relied upon in an emergency. Resh Lakish asked R. Johanan: What of wheat sown in the earth or eggs under a fowl?  When does R. Simeon reflect [the prohibition of] mukzeh? Where one has not rejected it [an object] with his [own] hands; but where one rejects it with his own hands,  he accepts [the interdict of] mukzeh: or perhaps there is no difference? — He answered him: R. Simeon accepts mukzeh only in respect of the oil in the [Sabbath] lamp while it is burning: since it was set apart for its precept,  and set apart on account of its prohibition.  But does he not [accept it where] it [only] was set apart for its precept?  Surely 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, oil, and flours, he may not use them until the conclusion of the last Festival day of the Feast; yet if he stipulates concerning them, it is all according to his stipulation.  And how do you know that this is R. Simeon's view? Because R. Hiyya b. Joseph recited before R. Johanan: Wood must not be taken from a hut on a Festival,  save from what is near it;  but R. Simeon permits it.  Yet both agree in respect to the sukkah of the Festival  that it is forbidden on the Festival;  yet if he [the owner) stipulated concerning it, it all depends on his stipulation!  — We mean, similar to the oil in the lamp: since it was set apart for its precept, it was set apart for its interdict.  It was stated likewise: R. Hiyya b. Abba said in R. Johanan's name: R. Simeon rejects mukzeh save in a case similar to the oil in the lamp while it is burning: since it was set apart for its precept, it was set apart for its interdict. Rab Judah said in Samuel's name: In R. Simeon's view mukzeh applies only to drying figs and grapes.  But [does it apply] to nothing else? Surely it was taught: If one was eating figs, left [some] over, and took them up to the roof to make dried figs; or grapes, and left [some] over and took them up to the roof to make raisins: he may not eat [of them] unless he designates them.  And you must say the same of peaches, quinces, and other kinds of fruit.  Which Tanna is this? Shall we say, R. Judah: seeing that he maintains [the prohibition of] mukzeh even where one does not reject it with his own hands, how much more so where he does reject it with his own hands!  Hence it must surely be R. Simeon? — After all, it is R. Judah, yet the case of eating is necessary: I might argue, since he was engaged in eating, no designation is required; hence we are informed that since he took them up to the roof, he withdrew his thoughts thence. R. Simeon b. Rabbi asked Rabbi: