Study Shabbat folio 21B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
אין זקוק לה, ומותר להשתמש לאורה. אמר רבי זירא אמר רב מתנה, ואמרי לה אמר רבי זירא אמר רב: פתילות ושמנים שאמרו חכמים אין מדליקין בהן בשבת, מדליקין בהן בחנוכה, בין בחול בין בשבת. אמר רבי ירמיה: מאי טעמא דרב? קסבר: כבתה אין זקוק לה, ואסור להשתמש לאורה.
one is not bound to attend to it. Therefore, there is no reason to make certain from the outset to light it with materials that burn well, as even if it is extinguished, he is not required to relight it. However, he also holds that it is permitted to use its light. As a result, he must ensure that the wick burns well on Shabbat; if not, he is liable to come to adjust the flame in order to use its light. The third opinion is that which R' Zeira said that Rav Mattana said, and others say that R' Zeira said that Rav said: The wicks and oils with which the rabbis said one may not light on Shabbat, one may, nevertheless, light with them on Hanukkah, both during the week and on Shabbat. R' Yirmeya said: What is Rav’s reason? He holds that if it is extinguished, one is not bound to attend to it and relight it, and it is prohibited to use its light. Therefore, even on Shabbat, there is no concern lest he come to adjust the wick, as it is prohibited to utilize its light.
אמרוה רבנן קמיה דאביי משמיה דרבי ירמיה, ולא קבלה. כי אתא רבין אמרוה רבנן קמיה דאביי משמיה דרבי יוחנן, וקבלה. אמר: אי זכאי, גמירתיה לשמעתיה מעיקרא. והא גמרה! נפקא מינה לגירסא דינקותא.
The Talmud relates that the rabbis said this halakha before Abaye in the name of R' Yirmeya and he did not accept it, as he did not hold R' Yirmeya in high regard. However, subsequently, when Ravin came from Eretz Yisrael to Babylonia, the rabbis said this halakha before Abaye in the name of R' Yoḥanan, and he accepted it. Then Abaye said regretfully: Had I merited, I would have learned this halakha from the outset. The Talmud wonders: Didn’t he ultimately learn it and accept it? What difference does it make from whom and at what point he learned it? The Talmud answers: The practical difference is with regard to knowledge acquired in one’s youth, which is better remembered.