Rif Shabbar 46b {Shabbat 122a continues ... 122b; digression to Avoda Zara 21b, 22a}

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46b

{Shabbat 122a continues}
AN ISRAELITE MAY WATER [HIS] AFTER HIM; BUT IF [HE DRAWS IT] FOR THE ISRAELITES SAKE, IT IS FORBIDDEN.

IF A GENTILE MAKES A STAIRWAY TO DESCEND BY IT, AN ISRAELITE MAY DESCEND AFTER HIM; BUT IF ON THE ISRAELITES ACCOUNT, IT IS FORBIDDEN.

IT ONCE HAPPENED THAT R. GAMALIEL AND THE ELDERS WERE TRAVELING IN A SHIP, WHEN A GENTILE MADE A STAIRWAY FOR GOING DOWN, AND R. GAMALIEL, AND THE ELDERS DESCENDED BY IT.

Gemara:
The Sages learnt {in a brayta}: if a Gentile gathers herbs, an Israelite may feed [his cattle therewith] after him, but if [he gathers] on the Israelite's account, it is forbidden. If he draws water to give his cattle to drink, an Israelite may water [his] after him.

When is that? If he does not know him; but if he knows him it is forbidden, as a decree lest he {the gentile} increase {collecting/drawing water} on his {the Israelite's} account.

And specifically regarding herbs and water do we worry about this, but lighting the lamp, and the ramp, where there is not to decree lest he increase, for we say "a lamp for one is a lamp for 100," even if he knows him, if he does it for himself it is permitted.

(Rabbi Chanina said: A man may stand his animal next to herbs, even though they are attached to the ground, and does not violate thereby {Shemot 23:12}:

יב שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ, וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת--לְמַעַן יָנוּחַ, שׁוֹרְךָ וַחֲמֹרֶךָ, וְיִנָּפֵשׁ בֶּן-אֲמָתְךָ, וְהַגֵּר.

12 Six days thou shalt do thy work, but on the seventh day thou shalt rest; that thine ox and thine ass may have rest, and the son of thy handmaid, and the stranger, may be refreshed.

as we learn in the Mechilta - perhaps this means one should not leave it alone {yanichena perhaps from yanuach} therefore the Torah teaches לְמַעַן יָנוּחַ - and this is not rest {נייח}, for there are times that the animal will hunger if you prevent it.
And we do not stand it over muktza {lest he come to take it by hand and feed the animal}
)

And this that we learned {in the brayta} that "if a Gentile gathers herbs, an Israelite may feed [his cattle therewith] after him" we establish this as where he stands in front of it {the animal} and it goes and eats, but if he stands it {the animal} over it, it is forbidden, for it {the herbs} are muktza.

And Rav Huna said {our gemara: citing Rabbi Chanina}: A man may stand his cattle on grass on Shabbat, but not on mukzeh on Shabbat.
And if he stands in front of it [the animal], and so it goes [there] and eats, it is fine.

The Sages learnt {in a brayta}: If a city inhabited by Israelites and Gentiles contains baths where there is bathing on Shabbat, if the majority are Gentiles, one [an Israelite] may bathe therein immediately {after Shabbat}; if the majority are Israelites, one must walt until hot water could be heated.
And so too, half and half is consider like the majority {of Israelites, and is forbidden}. And they have in mind the majority when they heat it.

If a lamp is burning at a banqueting party {and was lit on Shabbat}: if the majority are Gentiles, one may make use of its light; if the majority are Israelites, it is forbidden; if half and half, it is forbidden. What is the reason? For they have in mind the majority when they light it.

{Shabbat 122b}
Shmuel visited the house of Avi Toran. A Gentile came and lit a lamp, [whereupon] Shmuel turned his face away. — On seeing that he [the Gentile] had brought a document and was reading it, he observed, 'He has lit it for himself'; [so] he [too] [Shmuel ] turned his face to the lamp.

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We learn in Avodah Zara {Avodah Zara 21b}:
Rabban Shimon ben Gamliel said: One should not let his bath-house to a heathen, for it is called by the owner's name, and the idolater will work in it on Shabbat and Yom Tov.
However, in the case of a field, letting to a heathen is permitted, for they will say that he is merely a metayer {sharecropper} working for his tenancy.
In regard to a bath-house, {will they not say} that he is a metayer working for his tenancy?
People do not generally let a bath-house on terms of metayage.

{Avoda Zara 22a}
These {two} saffron-growers, [one of whom was] a heathen who took charge of the field on Shabbat, , and [the other] an Israelite who did so on the Sunday, came before Raba; Rava declared this {partnership} as permissible.
Ravina refuted Rava: If an Israelite and a heathen leased