Daf 17

155) Beis Shammai holds that you can’t start a Melacha (and let it continue automatically) [Tosfos: that’s forbidden from the Torah] on Friday unless it will be finished before Shabbos. Like, you can’t soak dried ink cubes in water unless it will be completely dissolved during the day. The Melacha here would be kneading. This is not only true to Rebbi who holds that you’re Chayiv when you mix flour and water even without kneading it, but even according to R’ Yossi b. Yehuda who holds, regularly, that you’re not Chayiv until you knead it; that’s only by items that require kneading, but ink that doesn’t require extra kneading, he would agree that you’re Chayiv when you just soak it in water. [Tosfos says: even though the Gemara says at the end of the Mesechta that R’ Yossi b. Yehuda holds that you’re not Chayiv for making a mixture with bran until it’s kneaded, although it’s not something that’s really applicable to kneading; that’s only by bran that it’s somewhat applicable to kneading, but not as applicable to kneading like flour and water. However, it’s not similar to ink that can’t be kneaded at all; so, its doesn’t need anything more to be Chayiv but to mix it with water.] The Gemara says: he’ll agree also by ash that you’re Chayiv when you add water since it’s not something that requires kneading. [Tosfos asks: but we permit in Beitza to insulate an oven with ash, presumably, you smear it over the cracks after it’s mixed with water. Tosfos answers: no, you just place ash in the cracks without water. The Chiddush is that we don’t worry that you’ll come to insulate with it by mixing it with water.]

156) Also, Beis Shammai holds that you can’t put flax in an oven to whiten it unless it will be finished by Friday afternoon. Also, you can’t set a trap Friday afternoon unless it would catch the animals by the end of Friday. [Tosfos brings a Yerushalmi that says: we must say that it’s placed in a wooden area that’s full with animals. Otherwise, we can’t assume that it will trap the animals on Friday. Also, it must be that there is only room in the trap for an animal or two, or else you will capture extra animals after nightfall.

Tosfos asks: why would this constitute a Melacha? After all, even if you set the trap on Shabbos, it would only be causing it to be trapped, but it’s not doing a direct Melacha. Tosfos answers: it would be a direct Melacha on Shabbos if the animal gets trapped at the exact moment you spread it out.]

157) However, Beis Hillel argues and says that you may do it anytime on Friday.

Daf 18

158) There’s a Braisa that allows removing on Friday the blockage that stuffs up an irrigation canal, so that the field should be irrigated all Shabbos. Similarly, someone could place incense under clothes and they’ll absorb the smells all Shabbos, or sulfur burning under silver vessels to outline it’s design. You may also put eye medicine called Kilar on your eyes and let it heal the whole day Shabbos. [Tosfos says: although we permit later on in the Mesechta to put it on during Shabbos if you soaked Kilar on Friday; that only refers to a healthy person and he’s applying it for pleasure. Here, we refer to a sick person, and it’s forbidden like all medicines that we’re afraid you might come to grind up herbs.] However, you can’t place wheat in a water mill on Friday so that it will grind on Shabbos.

159) Rabbah explains that the author of the Braisa is Beis Hillel. Therefore, he permits all Melachos except for the water mill because it makes noise and people will suspect you that you’re manually grinding on Shabbos. However, R’ Yosef disagrees. [Tosfos explains: we must say that R’ Yosef doesn’t hold of the concept that people will suspect you when they hear the mill, or else he wouldn’t conclude at the end of the Gemara that the Braisa is like Beis Shammai, but he should agree to Rabbah so it could fit into Beis Hillel.] Rather, R’ Yosef explains: the mill is forbidden because you’re obligated not to have your utensils do Melachos. Beis Hillel only allows having Melachos done passively in your utensils. Although he allows traps, we must say that it refers to passive traps, like catching fish on hooks, or a narrow trap where a fish goes in, but can’t back out since its gills are caught. However, the Gemara rejects this answer from a Braisa of R’ Oshiya that says that Beis Shammai is the only opinion that holds that we’re obligated to stop our utensils from doing Melacha. Therefore, we must say that the author of the Braisa is Beis Shammai. The only reason he allows the incense, although usually it’s burned in a utensil, is because our case refers to burning it on the ground. [Tosfos explains that the prohibition only applies to doing Melacha with the utensil, but not doing Melacha for the utensil. This is why you can give your clothing to a non-Jewish laundry although they might wash it on Shabbos. It’s also why he allows to burn the incense to absorb into his clothing.]

160) [Tosfos says that Rabbah seems to imply that the reason Beis Shammai in the Mishna forbids Melachos being done on Friday that last through Shabbos, since they’re afraid that you might manually do the Melachos on Shabbos. (This we see in the Gemara later that explains that Beis Shammai only forbids when the utensil does something that, if you do it manually, you’ll need to bring a Chatos.) Although we anyhow have this Braisa that Beis Shammai forbids having your utensils doing Melachos, Rabbah can learn it; only when the utensil is actively doing a Melacha, but not for a passive Melacha, and the Mishna refers to doing passive Melachos in utensils.]

161) According to Beis Shammai, that, which we allow a barrel to make beer (that takes at least eight days to make, and one of them must be Shabbos), a lamp to have a flame, a pot to cook and a spit to roast; we must say because people make them Hefker. [Tosfos explains: although you usually need to make something Hefker before three people, here he doesn’t since everyone knows that you intend to make it Hefker (to avoid the prohibition). However, you can’t rely on this Heter to rent out your animal to a non-Jew (and everyone holds that we’re obligated to prevent our animals from doing Melacha). After all, they only allowed it in the utensil cases since it’s impossible to live otherwise. Also, the utensils in your house is not that publicized that it’s being used as when you’re renting your animal to a non-Jew.]

162) [R’ Tam Paskins like R’ Yosef that there is no prohibition of hearing the noise of the mill since R’ Oshiya agrees with him. However, Tosfos rejects this. Granted, we must explain R’ Yosef through R’ Oshiya’s Braisa; however, it’s no proof that R’ Oshiya holds like R’ Yosef. He could explain the Mishna like Rabbah. R’ Chananel also Paskins like Rabbah, and the Sugya later on seems like Rabbah (that compares the prohibition of using the utensils Friday to what will obligate you to bring a Chatos if done on Shabbos; and not because you need to make your utensils rest on Shabbos). We Paskin like R’ Oshiya that there is no problem with having your utensils rest on Shabbos, so you may rent your utensils to a non-Jew. However, you can’t rent your animal since the Torah requires for your animals to rest.]

163) A Braisa forbids a woman to fill a pot of beans on Friday and put it in an oven, or a baker to fill up a barrel of water and place it in an oven. The Gemara concludes that Beis Hillel agrees to this, and the problem is not because your utensils are doing Melacha, but because we’re worried that you might come to stir the coals. [Tosfos adds: even if the baker places the barrel a long time before Shabbos on the oven we have this problem. Since it’s regular to cook the water on a low flame, we’re afraid that it will be too cool by Shabbos and you’ll come to stir the coals.] If you transgressed this, the contents are forbidden until Moitzei Shabbos for the amount of time it takes to cook them.

164) However, we allowed the incense under the clothes, or sulfur under the silver; and we don’t worry that you’ll come to stir the coals since it will bring up smoke that’s detrimental to the clothes or silver.

165) Similarly, we allowed whitening flax in an oven and we’re not afraid that you’ll stoke the coals. Since the wind is detrimental to the flax, you wouldn’t open the oven’s door to stoke the coals, because you want to prevent the wind from coming in.

166) They also didn’t forbid dying in a vat. The reason they weren’t worried that he’ll stoke the coals is because; they were referring to a vat that was already removed from the fire. That, which we’re not worried that you’ll come to stir the pot [Rashi: and transgress cooking. Tosfos: and transgress dying], because we refer to the case that you sealed the cover onto the pot. [Tosfos explains: you don’t need to worry that you’ll expose it and stir just like we were worried when placing food in a closed oven; that’s because you’re not as compelled to stir the vat as you are to stoke the coals. Alternatively, we can say the case here is that it’s tightly sealed (and it’s not easily opened).]

167) You’re allowed to put a pot of raw meat on the stove on Friday close to nightfall. Since it won’t be ready that night anyhow, you forget about it and you won’t come to stir the coals. Also, if it’s completely cooked, you don’t need to worry that you’ll stoke the coals. However, if it’s somewhat cooked and not completely cooked, it’s forbidden. [Tosfos qualifies this: it’s only so if it’s not cooked yet like Ben Drusoy’s food (which is a half, or a third, cooked, and it’s edible) since we Paskin that you may leave a pot cooked that long on a stove without shoveling out the coals or covering them with ash.] If you place a raw piece in before Shabbos, it’s permitted since you’re showing that you’re not planning to eat it that night.

168) [Tosfos explains: from this point on, we’re referring to roasting, and therefore, if it wasn’t for the wind being detrimental, it would be forbidden even though it’s raw, since it could finish roasting by tonight, he still may stoke the coals.] Once we say that we permit when the wind is detrimental to the food we should permit roasting a young goat (that’s soft, and wind is detrimental to it) if the oven is sealed [Rashi: so it’s not easy to unseal it and to stoke]. We have an argument between R’ Yirmiya b. Difsi and R’ Ashi if another case is permitted. The first version holds that they argue when you have one variable to allow it; like if it’s a young goat without a sealed oven (that the wind is detrimental) and when you have a ram (that’s hard, and the wind is not detrimental) in a sealed oven. However, a ram in an unsealed oven is forbidden to all. The second version holds that one variable to allow is permitted to all. They only argue by a ram in an unsealed oven. R’ Ashi who permits must say that the Mishna that forbids only refers to meat on open coals, since the coals are so accessible to stoke. [Tosfos explains: according to this, other cases that are forbidden, like baking bread, or regular roasting in an oven; like we see through the implication of our Mishna that only allows roasting a Korban Pesach in an oven since the groups making Pesach are particularly zealous; but regularly, it would be prohibited: according to R’ Ashi, it must only refer to an open oven that’s similar to the case of meat on open coals.]

169) [Tosfos concludes that the Halacha is not like R’ Ashi in the last version since there are many Sugyos that forbid when the wind is not detrimental to the food.]

170) Beis Shammai holds that you can’t sell an item, or lend it or give it as a gift to a non-Jew on Erev Shabbos unless the non-Jew can bring it to his own house before nightfall. Beis Hillel says that he has to get to the house closest to the wall in his city. R’ Akiva says it’s permitted as long as he left your house before nightfall. R’ Yossi b. Yehuda held that R’ Akiva was explaining Beis Hillel’s real position (and that they didn’t really hold that he needs to get to the next city). [Rashi and Tosfos explain: the reason why it’s forbidden since the non-Jew seems to be your agent to carry it out, and it looks like you commanded him to carry out on Shabbos.

Tosfos points out: when Beis Shammai allows lending an item, it must refer to a shirt or any other utensil that doesn’t do Melacha, or else Beis Shammai will forbid it since you’re obligated to have your utensils rest on Shabbos.]

171) Beis Shammai says that you can’t sell your Chametz to a non-Jew before Pesach unless you know that he’ll finish it before Pesach. Beis Hillel allows to sell it as long as it’s permitted to feed the Chametz to an animal (i.e., when it’s still permitted to have pleasure). R’ Yehuda says that you shouldn’t sell this yogurt-like dish from Babylonia (that has crumbs in it, since it doesn’t finish quickly since it’s a dip); after thirty days before Pesach (which is the time we start Darshening Hilchos Pesach).

Daf 19

172) You may give food to your dog in your courtyard on Shabbos, and if he drags it out to the street, you don’t need to stop him. The same is true for giving food to a non-Jew even though you’re not obligated to feed him. [Tosfos explains: Although, regularly, we don’t allow feeding creatures that you’re not obligated to feed, but your somewhat obligated to feed non-Jews since we give them charity along with the Jewish poor because of keeping the peace. We’re just saying that it’s not as big of an obligation as feeding your dog. However, this is only allowed because it’s only a rabbinical prohibition to prevent people from bothering themselves on Shabbos. However, we say in Beitza, (even according to those who allow cooking for your animals on Yom Tov, they hold that) you can’t cook for non-Jews since you’re not responsible to feed them.]

173) [Tosfos says: it’s only permitted to give him food that he would probably eat right away in the courtyard. However, you can’t give him any other object that he’ll take out. This is forbidden even according to Beis Hillel who permits giving him an object to carry out before Shabbos, he doesn’t permit it on Shabbos.]

174) You can’t rent utensils to non-Jews on Friday, but you can do it on Wednesday and Thursday. [Tosfos explains: this is even according to Beis Hillel who doesn’t hold of the obligation to have your utensils rest on Shabbos, or to Beis Shammai when he’s renting a shirt that doesn’t do Melacha. The reason it’s forbidden, since you rent it right before Shabbos, it looks like your accepting payment for Shabbos, even though, in truth, you’re accepting it as a package for many days, which is permitted. After all, if you would be getting paid for each day individually, it would be forbidden to rent on Wednesday and Thursday too. Since the problem is only for accepting payment, you may lend these items to a non-Jew Erev Shabbos, (since you’re not receiving money for them).]

175) You can send a letter with a non-Jew on Wednesday or Thursday, but not on Friday unless there is a postmaster in that town, and, according to Beis Shammai, he has the ability to reach the postmaster before Shabbos, and according to Beis Hillel, he can reach the house closest to the wall of that city. (However, without a postmaster, you can’t send it for, perhaps, he might not find the recipient right away; so he will need to search after him on Shabbos.) However, this is only if you didn’t set a set price with the non-Jew to deliver it. however, if you set a price, you may send it, (since he’s doing it for his own good, to earn his salary).

176) You may not embark on a boat within three days before Shabbos. [Tosfos says: even if he’s only going within the Techum, still, it’s forbidden since it’s like swimming.] However, you may embark then for a Mitzvah. Rebbi says, in this case, you need to make up with the captain to stop for Shabbos, and if he doesn’t end up stopping, it’s not a problem. R’ Shimon b. Gamliel says that you don’t need to stipulate this with the captain.

If you’re traveling from Tzidon to Tzur, which is a one day trip and it’s possible to get there before Shabbos, it’s permitted.

177) You’re not allowed to siege a city within three days of Shabbos, but if you started, you don’t need to stop.

178) Beis Shammai says: you can’t give hides to a non-Jewish tanner, or clothes to a non-Jewish laundry, unless they have enough time to do it before Shabbos, [Tosfos: since it looks like they’re your agents to do it on Shabbos.] However, Beis Hillel holds that it’s permitted as long as you give it to him before Shabbos, [Tosfos: if you made up giving him a set payment for doing it].

179) [Therefore, R’ Tam permitted a Jew to have a non-Jew build his house for him when he makes up a set price for the job. Another proof; R’ Yosef permits someone to put wheat in a water mill even though people hear it going on Shabbos, and we’re not afraid people will think he’s doing it in a forbidden way. (However, Tosfos rejects this proof, since there, people will assume that he put the wheat in before Shabbos. However, here, where they see the non-Jew building on Shabbos, they’ll think he was commanded by the Jew to build it on Shabbos.) Also, we see R’ Shimon b. Gamliel in Mesectha Avoda Zara allows hiring a non-Jew for a set price to take care of your field since the onlookers will think he’s a sharecropper. Although the Gemara there prohibits for a non-Jew to build within the Techum; that’s referring to while he’s in mourning (and you can’t do work, or hire non-Jews to work for you), which is more stringent than Shabbos.

However, Ri holds that this is not correct. After all, there is an opinion there that Chol Hamoed is stricter than mourning. Even the opinion that holds mourning is stricter than Chol Hamoed agrees that Shabbos is stricter than mourning. Therefore, it seems that Beis Hillel only allows this by moveable objects that people don’t know that the non-Jew is working for the Jew, but not to build on land which people can see he’s working on your land. We can say that R’ Shimon b. Gamliel’s opinion in Avoda Zara is no proof, since we can Paskin like R’ Shimon b. Elazar who argues with him. Even R’ Tam didn’t rely on his P’sak when he built his house.]

180) R’ Shimon b. Gamliel says that his father’s house was stringent like Beis Shammai and didn’t give white clothing to a non-Jewish laundry within three days before Shabbos, However, they gave colored clothing on Friday since it doesn’t take as much to clean.

181) Beis Shammai agrees that you may use a press to crush olives or grapes before Shabbos and have it continue crushing them on Shabbos. After all, at that point in the process, if you would squeeze them manually, you’ll be Patur, since the juice would flow out anyhow if it was left without any more pressure. R’ Yossi b. Chanina says that this is like R’ Yishmael’s opinion that, if you have pulverized garlic, unripe grapes or kernels, we allow its finishing (i.e., that the press will finish pressing it on Shabbos). R’ Akiva doesn’t allow its finishing. [Tosfos asks: why doesn’t R’ Akiva allow its finishing? After all, assuming that he holds like Beis Hillel that you may use utensils on Friday and allow the process to finish on Shabbos. Furthermore, how does this prove that, if you do it on Shabbos, you’re Patur? After all, R’ Yishmael is exactly like Beis Hillel who allows anything on Friday, though you’re Chayiv a Chatos if you do it on Shabbos? So, Tosfos answers: we refer to allowing the finishing of the pressing and also drink from it on Shabbos. After all, if, coming into Shabbos, there would be a Chiyuv Chatos for squeezing it, it would be forbidden to drink the liquid that comes out even when it leaks by itself. Alternatively, they argue whether you can manually use the press to squeeze it more. We must say that we refer to a case where it’s all mushed up, which is a step above being pulverized. Therefore, we must say that there is no Chiyuv for squeezing even if it’s only pulverized, because if there was a Chiyuv, then they wouldn’t allow squeezing it when it’s all mushed up for, perhaps, they’ll squeeze it even if it’s a step earlier, when it’s only pulverized. Therefore, when Beis Shammai allows to keep on flowing on Shabbos, that refers to a case where it’s pulverized and not mushed up, and that’s why they only allow it to flow, and not to manually press it more.

Tosfos asks: we see later in the Mesechta that they didn’t enact to forbid leaked juice from fruits that are never squeezed; so why, (according to Tosfos’ first answer earlier) would they potentially forbid the juice from the garlic etc.? Tosfos answers: the garlic etc. are considered more common to squeeze than those fruits mentioned there. Alternatively, we say there, if you have intent to squeeze their liquids, they get the status of’drinks,’ (and they’re like the juice of regular fruits); since you rendered the juice to such an importance.]

182) R’ Elazar the Amorah says that the Mishna is like R’ Elazar the Tanna that allows the honey of a pulverized honeycomb that flowed out on Shabbos. R’ Yossi didn’t want to establish it like R’ Elazar since honey may be different since it might have a status of food, and it’s like a solid food separated from the other parts of its original entity. However, it’s no proof that it applies to grape juice and olive oil that are true liquids. However, R’ Elazar the Amorah knew of another Braisa that he even allowed it by grapes and olives, but R’ Yossi b. Chanina wasn’t aware of this Braisa.

183) However, R’ Elazar the Amorah didn’t want to establish it like R’ Yishmael since he holds that R’ Yishmael only allowed it when it’s mushed up, but just lacking being ground up (which is a step after mushed up); but our Mishna refers to when it’s not even mushed up, so R’ Yishmael would forbid. [Tosfos explains: according to Tosfos’ second answer; that we assumed that, if you’re Chayiv for squeezing after it’s pulverized, we wouldn’t allow you to manually squeeze it when it’s in its next step, mushed up; we must say that R’ Elazar disagrees with that assumption and says; even though R’ Yishmael allows to squeeze it manually when it’s mushed up, they still hold you’re Chayiv when it’s only pulverized and not mushed up.]

184) R’ Yossi b. Chanina Paskins like R’ Yishmael.

185) An “oil mat” (that covers the olives), or oil of the press [Rashi: that’s leftover in the corner of the press]; Rav holds of Muktza, so it’s forbidden. Shmuel doesn’t hold of this Muktza like R’ Shimon, and it’s permitted. [Tosfos disagrees with Rashi’s explanation. After all, since this has nothing to do with what we just said, what is this doing in our Sugya? Furthermore, why should the leftover oil be Muktza? Rather, Tosfos explains; we refer to oil that came out on Shabbos while the press was on it. Therefore, it might be the Muktza of Nolad, i.e., a new entity on Shabbos. This is not similar to a pot of raw food put on a stove Friday that’s cooked on Shabbos that’s not Muktza despite that it changes to become edible over Shabbos; because the essence of the food didn’t change, but it was in existence before Shabbos. Also, it’s not that similar to the case where we allowed earlier to use the liquids from the grapes, olives, garlic, unripe grapes and kernels since they were edible from before Shabbos. However, here, it wasn’t edible while the press is on it, and the liquid didn’t exist in this form before Shabbos started.

Tosfos says: even though we see Rav and Shmuel seem to hold the opposite by a pit after you ate the fruit, that Rav there (might) hold that it’s permitted, and Shmuel only moved it with some bread, but he didn’t directly carry it; that’s because Rav held that a pit is not as Nolad since the pit existed before Shabbos, but it was just covered. Also, Shmuel really held that the pit is permitted. He was only strict on himself since he was a prestigious man, so he needs to be more careful so people shouldn’t extrapolate extra Heterim from what he does.]

186) Rav holds that a certain mat is Muktza and Shmuel holds it isn’t. [Rashi explains that it’s a mat meant to cover wares. Tosfos asks: this doesn’t fit well to the Gemara in the eighteenth Perek that Rav held that these Muktzos, (that are essentially usable on Shabbos, but set aside for uses that are prohibited on Shabbos), can’t be eaten, but could be moved. Therefore, Tosfos explains: these are mats that are made to cover fish which are Muktza because they’re too disgusting, which means it’s not really usable. Although the Gemara brings a proof in the second Perek from these mats that Rav holds an animal that dies on Shabbos is Muktza; (it’s not because it changed its status from being human food to dog food, since there is no connection to this mat), but because it was Muktza because of a prohibition (since you can’t make meat from it on Shabbos, since it’s forbidden to kill it, which is stricter than just being Muktza because it’s disgusting. So, if he forbids Muktza for being disgusting, of course he’ll forbid it for having a prohibition to prepare it.)]

187) They also argue on Yom Tov whether you can slaughter a goat that’s designated to produce milk, a sheep that’s designated to produce wool, an ox that’s designated to plow, a chicken that’s designated to produce eggs, and dates that are designated to sell. Rav holds they’re Muktza and Shmuel holds that they’re not Muktza.

188) When a house is on fire on Shabbos; there is an argument between Rabbah b. Z’vid and R’ Huna whether you can save a hundred meals only in one basket or even in four, or five, baskets. [Rashi explains; even the one who permits it in many baskets, it’s only permitted if you place all the baskets in a larger utensil and carry them out simultaneously. However, Tosfos says that the Gemara later in the sixteenth Perek seems to permit that according to everyone. Rather, they argue if you could save one basket into your courtyard and then go back and repeat that a few times.]

Daf 20

189) You can’t leave meat, onions or eggs roasting on Shabbos unless it was already roasted to the point that it’s edible, like the way Ben Drusoy ate it (either a half, or a third, cooked). The same we find by non-Jewish cooking; that once something’s already cooked by a Jew to the point that Ben Drusoy ate it, then, even if a non-Jew finishes the cooking, it’s not forbidden because of Bishul Akum. Also, we see that Chananya holds that you may leave a pot on a stove on Shabbos that the coals weren’t shoveled out, or weren’t covered by ash, as long as it was already cooked to the amount that Ben Drusoy ate it.

190) You can’t put a bread in an oven to bake, or a cake upon coals, unless it forms a crust before Shabbos. R’ Eliezer holds that it must form a crust by the side that it’s stuck on the oven’s wall. [Rashi explains: that it’s easier to form a crust by the side that’s facing the fire. However, Tosfos says that, according to this, R’ Eliezer is more stringent. However, the Yerushalmi seems to say that he’s more lenient. As it says that R’ Eliezer agrees that, for the Lechem Hapanim to be considered bread, it needs to form a true crust.]

191) On Friday afternoon, you can lower a Korban Pesach into an oven before nightfall, and we don’t worry that he’ll stoke the coals. You can’t say that it’s allowed since it’s a young goat’s meat, and exposing it to the wind is detrimental to it. After all, that’s only if it’s cut into pieces, but not if it’s still a complete goat. Rather, the reason is; since the people of the Pesach Chabura are zealous, they won’t come to stoke the coals.

192) They also allowed lighting the fireplace of the “fire chamber” in the Mikdash right before nightfall, even though it didn’t have a chance to catch on but the smallest amount. We don’t worry that the Kohanim (coming to warm their feet walking all day on the marble floors) will see the fire not catching correctly, and they’ll stoke it to make it catch better; since Kohanim are zealous.

193) (You burn the limbs of Korbanos on the Mizbeiach on Shabbos. [Tosfos explains: these refer to Friday’s Korbanos. Although, regularly we say that you can’t burn weekday Korbanos on Shabbos; this refers to after it was already burning on the Mizbeiach and popped off. Since the fire already had an effect on it, it’s considered as part of the Mizbeiach’s food; and you may return it on Shabbos. Riva has a doubt if this only applies to the Korban Tamid, since it’s a type of Korban that regularly supersedes Shabbos, or it applies to all Korbanos. Anyhow, it’s simple that you may burn Korbanos that were brought that Shabbos.])

194) However, if you’re making a fire outside the Mikdash, you need the flame takes hold on the majority of it before Shabbos. Rav held that you need to take hold on each piece. Shmuel held that it’s enough that it comes to a point that someone doesn’t need to say “let’s bring more wood to put under it (to get it going).” We have a Braisa just like Shmuel. [Tosfos says: according to the version that the Braisa was talking about the Menorah; that you need to light it until the flames are going up by itself; the proof is that we see that the Torah cared to light it in a way that it wouldn’t go out easily, yet, they didn’t require that most of the wick be burning. Therefore, as long as it’s going up by itself, it’s a flame that’s not going out (that you’ll need to stoke it).]

195) To allow lighting a single log; there are two versions of Rav: one allows it if most of its surface caught fire before Shabbos. The other needs the fire to catch through most of its thickness. Thus, we need the fire to catch onto most of its surface and its thickness.

196) R’ Huna says: you don’t need to have the fire caught on reeds or pits before Shabbos but the smallest amount (since they catch on fast). This is only when they’re loose, but if you tie the reeds together, or place the pits together in a container, since the fire can’t penetrate that easily, you need it to catch on the majority of them. R’ Chisda and R’ Kahana held the opposite. You don’t need it to catch on much when they’re together, but only when they’re loose, since it’s not so easy that one piece will light the other, you’ll need to worry that it might go out if most of it is not caught on fire.

197) A fire fueled by fats, pitch, sulfur, cheese (or wax), hay or stubble doesn’t need to catch on before Shabbos but the smallest amount (since they’re very flammable). R’ Yehuda says the same applies to charcoal.