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Mishnayos Beitzah Perek 5 Mishnah 5

ביצה פרק ה׳ משנה ה׳


A coal that one borrowed from another on the Festival is as the feet of the owner, and it may be carried on the Festival to any place where its owner may walk. Since it has substance, it is associated with its owner. But a flame that one lit from another’s flame may be taken anywhere, as it has no substance. This essential difference between a coal and a flame has additional halakhic ramifications: If one uses a coal of consecrated property for a non-consecrated purpose, he is liable for misuse of consecrated property, since it has substance. But if one uses a consecrated flame, although according to rabbinic law one may not derive benefit from it ab initio, if one did benefit from it, he is not liable for misuse, since it does not have substance. Similarly, one who takes out a coal from a private domain to the public domain on Shabbat is liable for the prohibited labor of carrying, but one who takes out a flame is exempt. With regard to a cistern of an individual, water drawn from it is as the feet of the individual who owns the cistern, and the water may be carried only to those places where its owner is permitted to walk. And water drawn from a cistern belonging jointly to all the people dwelling in a particular town is as the feet of the people of that town. And water drawn from a cistern of those who come up to Eretz Yisrael from Babylonia, i.e., a public cistern, is as the feet of whoever fills his vessel with its water; the water has no defined boundary of its own since it is made available to all.

הַגַּחֶלֶת כְּרַגְלֵי הַבְּעָלִים, וְשַׁלְהֶבֶת בְּכָל מָקוֹם. גַּחֶלֶת שֶׁל הֶקְדֵּשׁ מוֹעֲלִין בָּהּ, וְשַׁלְהֶבֶת לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. הַמּוֹצִיא גַחֶלֶת לִרְשׁוּת הָרַבִּים, חַיָּב. וְשַׁלְהֶבֶת, פָּטוּר. בּוֹר שֶׁל יָחִיד, כְּרַגְלֵי הַיָּחִיד. וְשֶׁל אַנְשֵׁי אוֹתָהּ הָעִיר, כְּרַגְלֵי אַנְשֵׁי אוֹתָהּ הָעִיר. וְשֶׁל עוֹלֵי בָבֶל, כְּרַגְלֵי הַמְמַלֵּא:


ושלהבת – such as the case where he kindled his candle with his friend’s flame, it does not indispensable in the prohibition of [Sabbath/Yom Tov] boundaries.

מועלין בה – a person who benefits from it (i.e., the burning coal), brings a guilt-offering of sacrilege.

ושלהבת לא נהנין – ab initio according to the Rabbis.. But if they derived benefit, they do not commit an act of sacrilege, and they are not liable for a sacrifice of sacrilege for there isn’t anything of substance. And similarly, a person who takes out a burning coal to the public domain on the Sabbath is liable, but the flame that pushed his hand from the private domain to the public domain is exempt.

כרגלי היחיד – we don’t bring water other than according to the status of the owner of the well.

כרגלי אותה העיר – two-thousand cubits in all directions outside of its extension of the city limits/outskirts of the city.

ושל עולי בבל – that is made for those who passers-by in the middle of the path, and they made them members of the Diaspora to cause them to drink while they are coming up [from Babylonia].

כרגלי הממלא – because it is ownerless and something ownerless is acquired through lifting. But if a person comes and asks him for water, he does not lead them other than according to his status, for this Tanna/teacher holds that there is a choice to be stringent, for from yesterday, the matter was clear that it belonged to this person and it stood in his domain. But not according to Rabbi Yohanan ben Nuri who stated that ownerless objects acquire their Sabbath center for themselves in their place (see Tractate Eruvin, Chapter 4, Mishnah 5).

ושלהבת. כגון הדליק נרו בשלהבת חבירו אינו מעכב באיסור תחומין:

מועלין בה. הנהנה ממנה מביא אשם מעילות:

ושלהבת לא נהנין. לכתחלה מדרבנן. ואם נהנו לא מועלין, אין חייבין קרבן מעילה, דלית בה ממשא. וכן המוציא גחלת בשבת לרשות הרבים חייב, ושלהבת שדחפה בידו מרשות היחיד לרשות הרבים פטור:

כרגלי היחיד. אין מוליכין המים אלא כרגלי בעל הבור:

כרגלי אותה העיר. אלפים אמה לכל רוח חוץ לעיבורה:

ושל עולי בבל. העשוי לעוברי דרכים באמצע הדרך, ועשאום בני הגולה לשתותם בעלותם:

כרגלי הממלא. מפני שהוא הפקר והפקר נקנה בהגבהה. ואם בא אחד ושאל לו מימיו אינו מוליכן אלא כרגליו, דקסבר האי תנא יש ברירה להחמיר, ומאתמול הוברר הדבר דלהאי גברא חזו וברשותיה קיימי. ודלא כרבי יוחנן בן נורי דאמר חפצי הפקר קונין שביתה לעצמן במקומן: