Rif Shabbat 13a

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13a

{Shabbat 29b continues}
And Rabbi Akiva, by the case of hanging it on a frame holds like Rabbi Eliezer, who says that it is 'prepared' and therefore impure, and by the case of placing it behind the door holds like Rabbi Yehoshua who says that it is not 'prepared' and is therefore pure.

And because of this, Rav Hamnuna established the dispute between Rabbi Eliezer and Rabbi Akiva {in the Mishna} regarding the wick from the garment, as regards ritual impurity, as a case of less than 3x3 {handbreadths}. And whether it was hung on a frame of placed behind a door, according to Rabbi Eliezer, it is 'prepared' and thus impure {=susceptible to impurity}, and Rabbi Akiva retracted and holds like Rabbi Yehoshua, and so whether it was hung on a frame or placed behind a door, it is not 'prepared' and therefore he said it is pure - {all this} from the fact that it called it the wick of a garment, that it is still a garment, and it states that it is pure.

In this they argue in terms of impurity, but in terms of lighting, this is the reason of Rabbi Eliezer: that we do no light with a wick that has not been singed, nor with a rag that has not been singed, as Rava said. And Rabbi Akiva holds that we may light, and the halacha is like him.

This is the clear explanation of this gemara, with no difficulties and without a doubt.

MISHNA:
A MAN 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 {the shell} IS OF POT {clay};
BUT R. JUDAH PERMITS IT.
BUT IF THE POTTER JOINS IT BEFOREHAND, IT IS PERMITTED, BECAUSE IT IS ONE UTENSIL.

A MAN MUST NOT FILL A DISH OF OIL, PLACE IT AT THE SIDE OF A LAMP, AND PUT THE WICK END THEREIN IN ORDER THAT IT SHOULD DRAW;
BUT R. JUDAH PERMITS IT.

Gemara:
"And Rabbi Yehuda permits," and the halacha is not like him, lest one come to take from it {the lamp}.

"BUT IF THE POTTER JOINS IT BEFOREHAND...":
They learnt {in a brayta}: If he joins it with plaster or potter's clay, it is permitted.
But we learn {in the Mishna, specifically} the potter?!
Rather, say, after the manner of a potter.

MISHNA:
IF ONE EXTINGUISHES THE LAMP BECAUSE HE IS AFRAID OF GENTILES, ROBBERS, OR AN EVIL SPIRIT, OR FOR THE SAKE OF AN INVALID {=sick person}, THAT HE SHOULD SLEEP, HE IS NOT CULPABLE.

{Shabbat 30a}
Gemara:
The sugya of this report {gemara}: If he is a sick person for whom there is danger, it is permitted to extinguish, even initially {lechatchila}, and even according to Rabbi Yehuda. And if he is a sick person for whom there is no danger, according to Rabbi Shimon he should not extinguish it, and if he extinguished it, he is exempt but it is forbidden to do so {Rabinically}, and according to Rabbi Yehuda he is obligated to bring a sin-offering.

MISHNA:
IF [BECAUSE] HE WOULD SPARE THE LAMP, THE OIL, OR THE WICK, HE IS CULPABLE.
R. JOSE EXEMPTS HIM IN ALL CASES, EXCEPT IN RESPECT OF THE WICK, BECAUSE HE MAKES CHARCOAL

{Shabbat 31b}
Gemara:
Rabbi Yochanan concludes that in all cases Rabbi Yossi agrees with Rabbi Shimon, and here {the case of the wick} we are dealing with a wick that needs singeing, for in such a case, even Rabbi Shimon would agree, because he is fixing a vessel {=making an object fit for use}.

MISHNA:
FOR THREE SINS WOMEN DIE IN CHILDBIRTH: BECAUSE THEY ARE NOT OBSERVANT OF [THE LAWS OF] NIDDAH, HALLAH, AND THE KINDLING OF THE [SABBATH] LIGHTS.

Gemara:
"At the time of their childbirth" - what is the reason?
Rabbi Yitzchak said: he transgressed through the chambers of her womb, therefore she is punished through the chambers of her womb.

That is right of niddah, but what can be said of hallah and the kindling of lights?
As a certain Galilean lectured before Rav Chisda: The Holy One, blessed be He, said: I put a revi'ith of blood in you; therefore I commanded you concerning blood {nidda, or perhaps shadding of blood}.
{Shabbat 32a}
I designated you the first; wherefore I commanded you concerning the first {portion of dough - that is, challah}. The soul which I placed in you is called a lamp, wherefore I commanded you concerning the lamp {lighting for Shabbat}. If ye fulfil them, it is well; but if not, I will take your souls {=cause death}.
And why specifically at the time of childbirth?
Rava said: When the ox is fallen, sharpen the knife. {that is, when they enter into a situation of danger, they are judged}

[And men {as opposed to women}, when are they inspected?
Rava {our girsa: Resh Lakish} said: At the time that they pass over a bridge.
Over a bridge, and other instances no?
Rather, that which is similar to a bridge.
]

Rabbi Yochanan said: A man should never walk into a place of danger and say that a miracle will be performed for him, lest a miracle is not performed for him, and if a miracle is performed for him, it detract from his merits.

And Rabbi Yochanan said: What is the Scripture {that showed this detracting of merit}?
{When Yaakov is about to face Esav and prays to Hashem, in Bereishit 32:11:}

יא קָטֹנְתִּי מִכֹּל הַחֲסָדִים, וּמִכָּל-הָאֱמֶת, אֲשֶׁר עָשִׂיתָ, אֶת-עַבְדֶּךָ: כִּי בְמַקְלִי, עָבַרְתִּי אֶת-הַיַּרְדֵּן הַזֶּה, וְעַתָּה הָיִיתִי, לִשְׁנֵי מַחֲנוֹת.

11 I am not worthy of all the mercies, and of all the truth, which Thou hast shown unto Thy servant; for with my staff I passed over this Jordan; and now I am become two camps.

{which hyper-literally, and thus midrashically, may be taken to mean "I have been lessened from all of the mercies."}

Rav Yitzchak the son of Rav Yehoshua said: A man should always request mercy that he not become sick, for if he falls sick he is told, Show thy merits and be quit.

The Sages learnt {in a brayta}: He who becomes ill and inclines to death, he is told, Make confession, for all who are sentenced to death make confession. When a man goes out into the street, let him imagine that he is given in charge of an officer {to be brought to trial}. When he has a headache