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8039

Mishnah, Shabbat, 2.5

הַמְכַבֶּה אֶת הַנֵּר מִפְּנֵי שֶׁהוּא מִתְיָרֵא מִפְּנֵי גוֹיִם, מִפְּנֵי לִסְטִים, מִפְּנֵי רוּחַ רָעָה, וְאִם בִּשְׁבִיל הַחוֹלֶה שֶׁיִּישַׁן, פָּטוּר. כְּחָס עַל הַנֵּר, כְּחָס עַל הַשֶּׁמֶן, כְּחָס עַל הַפְּתִילָה, חַיָּב. וְרַבִּי יוֹסֵי פּוֹטֵר בְּכֻלָּן חוּץ מִן הַפְּתִילָה, מִפְּנֵי שֶׁהוּא עוֹשָׂהּ פֶּחָם: One who extinguishes the lamp because he is afraid of non-Jews, robbers, or an evil spirit, or so that a sick person may sleep, he is exempt. If [he does so because] he wants to spare the lamp, the oil, or the wick, he is liable. Rabbi Yose exempts in all cases, except for the wick, because he makes charcoal.

Intertexts (texts cited often on the same page as the searched text):

7 results
1. Mishnah, Makkot, 3.15-3.16 (1st cent. CE - 3rd cent. CE) 3.15. All who have incurred [the penalty of] kareth, on being flogged are exempt from their punishment of kareth, for it says, “[He may be given up to forty lashes, but not more] ... lest your brother shall be dishonored before your eyes” (Deut. 25;3) once he has been lashed he is [considered] “your brother”, the words of Rabbi Haiah ben Gamaliel. Rabbi Haiah ben Gamaliel said: “Just as one who transgresses one transgression forfeits his life, how much more does one who performs one commandment have his life granted him.” Rabbi Shimon says: “You can learn this from its own passage; as it says: “[All who do any of those abhorrent things] such persons shall be cut off from their people” (Lev. 18:29), and it says: “You shall keep my statutes and my ordices which if a man do, he shall live by them” (Lev. 18:5), which means that one who desists from transgressing is granted reward like one who performs a precept. Rabbi Shimon bar Rabbi says: Behold [the Torah] says, “But makes sure that you do not partake of the blood; for the blood is the life, and you must not consume the life with the flesh…[that it may go well with you and with your descendents to come..” (Deut. 12:23-25”-- now, if in the case of blood which a person’s soul loathes, anyone who refrains from it receives reward, how much more so in regard to robbery and sexual sin for which a person’s soul craves and longs shall one who refrains from them acquire merit for himself and for generations and generations to come, to the end of all generations! 3.16. Rabbi Haiah ben Akashia says: “The Holy Blessed One, desired to make Israel worthy, therefore gave He gave them much Torah [to study] and many commandments [to perform]: for it is says, “The Lord desires [his servant’s] vindication, that he may magnify and glorify [His] teaching.”"
2. Mishnah, Peah, 1.1 (1st cent. CE - 3rd cent. CE) 1.1. These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all."
3. Mishnah, Shabbat, 2.1-2.2, 2.4, 2.6-2.7 (1st cent. CE - 3rd cent. CE) 2.1. With what may they kindle [the Shabbat light] and with what may they not kindle them?They may not kindle with cedar fiber, uncarded flax, a raw silk, a desert wick, or seaweed, And not with pitch, wax, castor oil, [terumah] oil [which must be] burnt, tail fat, or tallow. Nahum the Mede says: they may kindle with melted tallow. And the sages say: whether melted or not, they may not kindle with it." 2.2. They may not kindle [the Shabbat light] with [terumah] oil [which must be] burnt on festivals. Rabbi Ishmael says: they may not light with tar, because of the honor of the Shabbat. But the sages permit with all oils: with sesame oil, nut oil, radish oil, fish oil, gourd oil, tar and naphtha. Rabbi Tarfon says: they don’t light with anything but olive oil." 2.4. One may not pierce an egg shell, fill it with oil, and place it over the mouth of a lamp, in order that it should drip, and even if it is of clay. And Rabbi Judah permits it. But if the potter connects it beforehand it is permitted, because it is one utensil. One may not fill a dish of oil, place it at the side of a lamp, and put the wick end in it in order that it should draw. And Rabbi Judah permits it." 2.6. For three sins women die in childbirth: because they are not observant of [the laws of] niddah, hallah, and the kindling of the [Shabbat] lights." 2.7. A person must say three things in his house on the eve of Shabbat just before night: Have you separated tithes? Have you prepared the ‘eruv? Kindle the [Shabbat] lamp. If it is doubtful, whether it is night or not, they do not tithe that which is certainly [untithed], they do not immerse utensils, and they do not kindle the lights. But they can tithe doubtfully tithed produce, and they can set up an eruv, and they can store hot food."
4. Mishnah, Sotah, 1.7-1.9 (1st cent. CE - 3rd cent. CE) 1.7. In the measure with which a person metes out to others, they mete out to him. She adorned herself for a sin; the Omnipresent made her repulsive. She exposed herself for a sin; the Omnipresent exposed her. She began the transgression with the thigh and afterwards with the womb; therefore she is punished first in the thigh and afterwards in the womb, nor does all the body escape." 1.8. Samson went after [the desire of] his eyes; therefore the Philistines put out his eyes, as it is said, “And the Philistines laid hold of him, and put out his eyes” (Judges 16:2. Absalom was proud of his hair, therefore he was hanged by his hair. And because he had relations with the ten of his father’s concubines, therefore [they thrust] ten spears in him, as it is said, “And ten of Joab’s young arms-bearers closed in [and struck Absalom until he died]” (II Samuel 18:15). And because he stole three hearts, the heart of his father, the heart of the court, and the heart of Israel, as it is said, “So Absalom stole the hearts of the people of Israel” (II Samuel 15:6), therefore three darts were driven into him, as it is said, “And he took three darts in his hand, and drove them through the heart of Absalom” (II Samuel 18:1." 1.9. The same is true for good.Miriam waited one hour for Moses, as it is said, “And his sister stood afar off”, (Exodus 2:4), therefore Israel was delayed for her seven days in the wilderness, as it is said, “And the people did not journey until Miriam was brought in again” (Numbers 12:15). Joseph had the merit of burying his father and there was none among his brothers greater than he, as it is said, “And Joseph went up to bury his father…and there both chariots and horsemen went up with him” (Exodus 50:7,9). Whom do we have who is greater than Joseph since none other than Moses occupied himself [with his burial]? Moses had the merit [to bury] the bones of Joseph and there was none in Israel greater than he, as it is said, “And Moses took the bones of Joseph with him” (Exodus 13:19). Whom do have greater than Moses since none other than the Omnipresent was occupied [with his burial], as it is said, “And He buried him in the valley” (Deuteronomy 34:6)? Not only concerning Moses did they say this, but concerning all the righteous, as it is said, “And your righteousness shall go before your, the presence of God shall gather you [in death]” (Isaiah 58:8)."
5. Mishnah, Sukkah, 2.1 (1st cent. CE - 3rd cent. CE) 2.1. He who sleeps under a bed in the sukkah has not fulfilled his obligation. Rabbi Judah said: we had the custom to sleep under a bed in the presence of the elders, and they didn’t say anything to us. Rabbi Shimon said: it happened that Tabi, the slave of Rabba Gamaliel, used to sleep under the bed. And Rabban Gamaliel said to the elders, “Have you seen Tabi my slave, who is a scholar, and knows that slaves are exempt from [the law of] a sukkah, therefore he sleep under the bed.” And incidentally we learned that he who sleeps under a bed has not fulfilled his obligation."
6. Mishnah, Taanit, 3.8 (1st cent. CE - 3rd cent. CE) 3.8. For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him: “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house. I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed: “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed: “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied: “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request. Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25)."
7. Tosefta, Eruvin, 3.5-3.7 (1st cent. CE - 2nd cent. CE) 3.5. Gentiles who come against Israelite towns - go forth to do battle against them carrying weapons, and they violate the prohibitions of the Sabbath on their account. When? When they come to kill. But if they do not come to kill, they do not go forth against them carrying weapons, and they do not violate the prohibitions of the Sabbath on their account. If they come against towns located near the frontier, even to grab straw, even to grab a loaf of bread, they go forth against them carrying weapons, and they violate the prohibitions of the Sabbath on their account. At first, they would leave their weapons in the house nearest the wall. One time, they ran about and were in haste to grab their weapons, and they ended up killing one another. They established that each one should go to one's house.

Subjects of this text:

subject	book bibliographic info
aggada in mishna, as literary frame	Hayes, The Literature of the Sages: A Re-Visioning (2022) 479, 480, 481
aggada in mishna, points to wider social, ethical, existential questions	Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
aggada in mishna, proverbs	Hayes, The Literature of the Sages: A Re-Visioning (2022) 495
aggada in mishna, sacred history, emphasizing sinai	Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
aggadic passages on legal biblical units, mixed units	Hayes, The Literature of the Sages: A Re-Visioning (2022) 479, 480
aggadic passages on legal biblical units, nomos	Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
agricultural matters	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 140
albeck, h.	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 235
animals food	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 142
ants	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 140
apostate town	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 235
aqiba	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 235
authority, rabbinic constructions of, transmission from moses at sinai	Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
avery-peck, a.	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 50
bondmen/women	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 50
border-areas/frontier	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 235
buying and/or selling	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 142
carrying	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 235
cattle	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 140, 142
children	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 50
city/town	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 235
danby, h.	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 235
dangerous gentile	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 142, 235
david (biblical)	Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 64
deaf-mute	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 142
dog-(food)	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 142
doubt	Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
dough-offering	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 50
eliezer	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 50, 142, 235
epstein, j.	Porton, Gentiles and Israelites in Mishnah-Tosefta (1988) 235
hillel (the elder, aka hillel the, babylonian)	Fonrobert and Jaffee, The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion (2007) 143
jubilees	Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
legal concepts, doubt	Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
master narrative	Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
mishna, framing story, lack of	Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
mishna, theology	Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
narrative and law, framing narrative, absent in mishna	Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
nomos, theology establishing	Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
nomos	Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
qumran texts, damascus document	Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
revelation of dual tora, master narrative of mishna	Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
sabbath, death and sickness on	Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 64
sermon	Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 64
shimon bar yoḥai, r., on sabbath laws	Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 64
sinai, as master narrative	Hayes, The Literature of the Sages: A Re-Visioning (2022) 481
solomon	Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 64
tanḥum, r.	Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 64
theology, in mishna	Hayes, The Literature of the Sages: A Re-Visioning (2022) 500
theology, reward and punishment	Hayes, The Literature of the Sages: A Re-Visioning (2022) 480, 500
yelamdenu'	Hidary, Rabbis and Classical Rhetoric: Sophistic Education and Oratory in the Talmud and Midrash (2017) 64