Talmud sur L’Exode 12:16

May one light an idle candle⁸⁹A candle lit for no particular purpose.? Ḥizqiah said, it is forbidden. A baraita disagreed with Ḥizqiah: “Do not make fire in all of your dwelling places on Sabbath day⁹⁰Ex. 35:3.. On the Sabbath you may not make fire, but you make fire on a holiday.⁹¹The last baraita in Mekhilta dR. Ismael.” If you would say, we deal with cases connected with food, is there not written, only what can be eaten by any breathing being, that alone may be made by you⁹²Ex. 12:16.. Therefore what we are dealing with an idle candle⁹³The argument goes as follows. From the verse quoted first we infer that making a fire is forbidden only on the Sabbath, therefore not on the holiday. The verse quoted second implies that one has to cook, and therefore make fire, on a holiday. If the permission to make fire were restricted to the preparation of food, the inference from the first verse would not be needed. Therefore the permission to make fire extends to fire not needed for the preparation of food; e. g., for lighting. This still does not cover permission for candles lit for no particular purpose.. Rebbi Avuna said, it was stated there⁹⁴The reference is to Mishnai 1:6, where the House of Hillel argue that carrying from a private into the public domain is permitted for any purpose since it is permitted to transport food. Similarly they must argue that making a fire is permitted for any purpose since it is permitted for making food. This still requires an argument that a candle lit for no particular purpose still increases the enjoyment of the holiday., the House of Shammai forbid but the House of Hillel permit. Rebbi Naḥum the brother of Rebbi Ila asked before Rebbi Joḥanan. He said to him, do neither forbid nor permit⁹⁵One cannot forbid since one follows the teachings of the House of Hillel. One cannot permit since there is no proof that a candle lit for no particular purpose increases the enjoyment of the holiday. (As noted earlier, the permission to make fire does not include permission to generate new fire, Note 85.).

It was stated: One does neither select, nor grind, nor sift. He who selects, or grinds, or sifts, on the Sabbath is stoned. On a holiday he absorbs the 40³²⁶The 39 lashes which are the standard punishment for breaking biblical prohibitions for which no other biblical punishment is specified. The Babli disagrees and declares these activities only rabbinically prohibited on a holiday, cf. Tosaphot 95a, s. v. והרודה.
While preparing food is biblically permitted on a holiday as shown later in the paragraph, there is a dispute between the anonymous majority and R. Jehudah whether this includes preparations which could have been made the day before without impairing the quality of the food, which the majority prohibits and R. Jehudah and Rabban Gamliel permit. It is stated here that for the majority the prohibition is biblical, at least concerning preparations for baking.. But did we not state³²⁷Mishnah Beṣah 1:9. This is the version of the Mishnah always quoted in Halakhot.: “he selects normally, on his chest, or from a pot”? Rebbi Ḥanina from Antonia said, this is Rabban Gamliel’s, for “Rabban Gamliel says, also he puts them in water and scoops off.” And (did we not state) [was it not stated]³²⁸The text in parentheses from the Leiden ms. is inferior to that of the other two sources in brackets., in the household of Rabban Gamliel they were grinding pepper in their mills³¹⁴This and the following paragraphs are from Beṣah 1:10 (י) and refer to Mishnah Beṣah 1:9: “The House of Shammai say, he who selects legumes on a holiday selects the food and eats. But the House of Hillel say, he selects normally, on his chest, or from a basket, or from a pot, but not on a table, nor with a sieve. Rabban Gamliel says, also he puts them in water and scoops off.” The House of Shammai permit only to pick out the edible parts and eat them directly. The House of Hillel hold that separating the beans from the chaff belongs to the activities permitted as preparation of food and in principle permit any kind of selection; they only require that it should not be done in a weekday fashion. They certainly will agree that the restrictions are purely rabbinical.? It is permitted to grind but forbidden to select. Rebbi Yose (in the name of Rebbi Ila) [ben Rebbi Abun]³²⁸The text in parentheses from the Leiden ms. is inferior to that of the other two sources in brackets.: Grinding as a category was not permitted³²⁹Rabban Gamliel will agree that milling flour is biblically forbidden on a holiday; he will hold that grinding pepper in a peppermill is not professionally grinding and not something which may be done the day before without impairing the quality of the spice.. And from where that one may neither select, nor grind, nor sift? Rebbi (Yose) [Aḥa]³²⁸The text in parentheses from the Leiden ms. is inferior to that of the other two sources in brackets. in the name of Rebbi Simeon ben Laqish: No work shall be done on them up to and you shall guard the unleavened bread³³⁰Ex. 12:16–17. The text omitted by the quote “up to” permits preparation of food on a holiday, as quoted later in the paragraph.. (It was stated.)³³¹This has to be deleted with the other two sources. Rebbi Yose asked, but did one not infer cooking only from there? Rebbi Yose did not say so, but Rebbi Yose in the name of Rebbi Simeon ben Laqish: Only what can be eaten by every person this alone may be made by you, up to and you shall guard the unleavened bread³³²There is nothing missing between the two quotes, so that the note “up to” seems to be superfluous. The meaning is explained in Tosaphot Beṣah 3a s.v. גזרה (at the end): vv. 16,17 form a unit: what can be eaten by every person this alone may be made by you, and you shall guard the unleavened bread. Any preparation of mazzah which requires guarding against possible leavening is permitted on the holiday, anything preceding this, i. e., mixing flour with water to make dough, is forbidden.. Ḥizqiah stated in disagreement³³³Against the Mishnah where the House of Hillel permit selecting. G ends here.: only, every, person, are diminutions, not to select, nor to grind, nor to sift on a holiday.

HALAKHAH: The Mishnah if it became impure after rolling. But if it became impure before rolling, he should make them into pieces of single qab⁶⁷After kneading the dough was shaped ready to be baked. This is the end of preparation of dough and, as for all heave, the completion of processing induces the obligation of heave. While the obligation of ḥallah starts only with completion of the dough, the possibility of giving ḥallah legally exists from the moment the preparation of the dough has begun. Later in this paragraph R. Yose ben R. Abun notes that it became customary to give ḥallah from pure dough at the earliest possible moment, to protect it from possible impurity during processing. Mishnah Ḥallah 3:1 states that the obligation of ḥallah exists only for a dough of ⁵/₄ qab of flour. Using impure flour on a holiday one is required to make loaves not larger than 1 qab (of 4 log of 4 quartarii); then the dough is never obligated for ḥallah and the problem of the Mishnah does not even start.. If it was kneaded on the holiday. But if it was kneaded before the holiday, it is as it was stated:⁶⁸Tosephta Yom Ṭov 1:14. The text from here to the end of the paragraph is repeated in Beṣah 1:7 (צ). “if one kneads dough on a holiday, he separates its ḥallah on the holiday. If he kneaded it before the holiday but forgot to take its ḥallah, it is forbidden to move it; it is unnecessary to say, to take ḥallah from it.” If he mixed water and flour? He only mentioned “kneaded”, so not when he mixed⁶⁹Even though Mishnah Ḥallah 3:1 permits separating ḥallah immediately after mixing the flour with water.? Rebbi Samuel, brother of Rebbi Berekhiah, said: explain it if the dough was impure where he takes ḥallah only at the end. Rebbi Yose ben Rebbi Abun said, it should have been the rule that for pure dough one should take ḥallah only at the end. They instituted that one should take it at the start, lest the dough become impure⁷⁰Since then only the ḥallah has to be guarded from impurity but not the dough itself.. The Mishnah is about the holiday of Passover; therefore on Pentecost and Tabernacles it is permitted⁷¹The remark applies both to Mishnah Pesaḥim 3:3 and Tosephta Yom Ṭov 1:14.. Rebbi Yose ben Rebbi Abun, Rebbi Ḥuna in the name of Rebbi Aḥa, even on Pentecost and Tabernacles it is prohibited, because of no work shall be done on them⁷²Ex. 12:16. Since impure ḥallah may not be eaten, it may not be baked on a holiday..