Shabbat 25b — the Talmud in English

And it has no redemption,

for teruma does not become hullin through redemption, whereas this is not so with hekdesh, which has redemption when a blemish falls upon it before slaughtering.

And it is forbidden to non-koanim forever,

whereas this is not so with hekdesh, some of which are permitted for consumption by their owners, such as animal tithe, toda, and shelamim.

And since we have found stringencies that apply to teruma, let us also say that it is forbidden to derive benefit from it when it is impure?

And we answer:

These

stringencies of hekdesh

are many,

they are more numerous than the stringencies of teruma.

Alternatively, say: consecrated property is more stringent, since one is liable for karet,

whereas this is not so with teruma, for which one is liable to death at the hands of Heaven [and karet is more severe, since it contains two aspects: that he is cut off and goes childless, without offspring].

Rav Nahman bar Yitzhak said:

from here we learn that impure teruma is permitted for benefit. For it is written: “The first of your grain, your wine, and your oil, and the first of the shearing of your flock

you shall give to him.”

And from it we learn that one may not separate teruma from the impure for the pure, since the mitzva is to give the koen something fit for eating,

and not

something that is fit only

for its light —

for kindling.

And since we exclude giving for its light,

by implication,

impure teruma

is fit for its light,

for it is permitted to kindle with it.

We learned in the Mishna:

Rabbi Yishmael says:

One may not kindle with tar, because of the honor of Shabbat.

And we raise a question concerning it:

What is the reason?

Rabba said: Since its smell

of the tar

is bad —

there is a decree lest he leave it

for his lamp,

and go out.

Abaye said to him: And let him go out!

What concern is it to us that he goes out?

He said to him: I say that kindling a lamp on Shabbat

in the place of the meal

is obligatory.

For this is the honor of Shabbat: to eat in a place where there is light.

As Rav Nahman bar Zavda said—and some say, Rav Nahman bar Rava said in the name of Rav: Kindling a lamp on Shabbat

in the place of the meal

is obligatory.

But

washing the hands and feet in hot water in the evening

[on the eve of Shabbat] is

optional.

And I

disagree and

say

that it is

a mitzva.

What mitzva is this?

For Rav Judah said in the name of Rav: This was the practice of Rabbi Judah bar Ilai: On the eve of Shabbat

his students

would bring him a tub

[a large basin]

full

of

hot water, and he would bathe

in it

his face, his hands, and his feet. And he would wrap himself and sit in linen sheets

of flax

provided with tzitzit

dyed with tekhelet [which is made of wool].

For we expound that mixed kinds are permitted in tzitzit, since it is written, “You shall not wear shaatnez,” and adjacent to it is written, “You shall make for yourself twisted threads”; and we expound from the adjacency of the verses that the prohibition of mixed kinds was permitted in tzitzit.

And

he was

like an angel of the Lord of Hosts. And his students

who did not have tzitzit on their sheets

would hide the corners of their garments from him,

so that he would not see that they were not provided with tzitzit.

He said to them

Rabbi Judah bar Ilai:

My sons,

and

did I not teach you thus: a sheet

of linen, if it is obligated

in tzitzit,

it is a dispute between the School of Shammai and the School of Hillel:

The School of Shammai exempt,

for they did not expound juxtaposed verses, and they hold that mixed kinds in tzitzit are forbidden.

And the School of Hillel obligate

it in tzitzit.

And the halakha is in accordance with the words of the School of Hillel.

And they,

the students,

held:

Granted that the halakha is according to the School of Hillel, and a linen sheet is obligated by Torah law; nevertheless, the Sages exempted it

as a decree on account of a night garment,

which is exempt from tzitzit. For the Sages were concerned lest, since mixed kinds in tzitzit were permitted in a day garment, one come to attach tzitzit even to a night garment that is not obligated in tzitzit. Therefore, they also exempted a day sheet from tzitzit, and the Sages have the power to uproot a matter of Torah by refraining from action.

It is written in the Scroll of Lamentations:

“And He has rejected my soul from peace; I have forgotten good.”

What is “And He has rejected my soul from peace,”

over what absence of good does the prophet lament?

Rabbi Abbahu said: This is kindling a lamp on Shabbat,

when he has nothing with which to kindle, and he walks in darkness and stumbles.

What is

“I have forgotten good”?

Rabbi Jeremiah said: This is the bathhouse.

Rabbi Hiyya bar Abba said in the name of Rabbi Yohanan: This is washing the hands and feet in hot water.

Rabbi Yitzhak Nappaḥa said: This is a fine bed and fine utensils upon it.

Rabbi Abba said: This is a made bed and a woman adorned for Torah scholars.

The Sages taught: Who is wealthy?

Anyone who has satisfaction from his wealth, the words of Rabbi Meir.

Mnemonic: M T K S: [

Rabbi

M

eir, Rabbi

T

arfon, Rabbi E

K

iva, Rabbi Yo

S

i].

Rabbi Tarfon says:

Who is wealthy?

Anyone who has one hundred vineyards, one hundred fields, and one hundred slaves who work them

and do with them everything that they require.

Rabbi Akiva says: Anyone who has a wife fine in deeds.

Rabbi Yose says: Anyone who has a privy adjacent to his table,

and does not endanger himself by delaying his bodily needs [and see Bava Metzia 107a, Rashi, s.v. “adjacent”].

It was taught in a beraita: Rabbi Shimon ben Elazar says: One may not kindle with tzori —

balsam oil.

What is the reason?

Rabba said: Since its smell spreads —

there is a decree lest he use some of it,

and one who uses some of it is liable for extinguishing.