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The Halachos of Shabbos (Night) back to the "Shabbos Night" page

 

Siman 279 - The Halachos Of Moving An Oil Lamp [Or Candle] On Shabbos

 

Relevant "Outlines of Halachos" from dafyomi.co.il: Part 1, Part 2, Part 3, Part 4

Relevant Kitzur Shulchan Aruch material: from torah.org

 

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Siman 279, se'if 1

 

(a) Is there a basic Halacha that a lamp or candle is "muktzeh" - i.e. assur to move - while it is still burning on Shabbos or after it went out? [Request "Halacha Sources" discussion]

          The Shulchan Aruch writes (put simply): Yes. (For further details, see the upcoming se'ifim.)

          [Classic sources: Shabbos 44a (points2a-g) and 156b (points4c-g) - 157a (points1a,i-j).]

 

(b) If a candle or lamp was burning on Shabbos, then after it went out is the remaining oil also "muktzeh" - i.e. assur to partake of or to move? [Request "Halacha Sources" discussion]

          The Shulchan Aruch writes (put simply): Yes.

          [Classic sources: Shabbos 44a (points1a-c).]

 

 

Siman 279, se'if 2

 

Although a lamp or candle that was burning on Shabbos is "muktzeh" even after it went out [as above 1(a)], is it nevertheless muttar to move then in cases of need? [Request "Halacha Sources" discussion]

          The Shulchan Aruch writes (put simply): "There is someone who holds" it is muttar when one needs its space or [to use] the lamp or candle itself, but the correct ruling is that it is not.

          The Rema writes (put simply): [However,] some hold that a delicate person who finds the presence of the candle or lamp revolting may remove it, for to him this resembles [the case of] an "excrement pan" [discussed below 308:34-37], and [in practice] those who choose to be stringent [can do so but those who choose to be lenient (emendation of the later authorities)] have nothing to lose by it.

          [Classic sources: See Shabbos 124a (points1c-h).]

 

 

Siman 279, se'if 3

 

Although a lamp or candle that was burning on Shabbos is normally "muktzeh" even after it went out [as above 1(a)], is it nevertheless muttar to move then if bread has been placed on it? [Request "Halacha Sources" discussion]

          The Shulchan Aruch writes (put simply): Putting it on on Shabbos definitely does not help. "There is someone who holds" it is muttar if the bread was put on it while it was still daytime [i.e. before Shabbos], but one should not rely on that [either].

          [Classic sources: Shabbos 47a (points1a-j) (with Rashi and Tosafos) and 142b (points4a-j).]

 

 

Siman 279, se'if 4

 

Although a lamp or candle that was burning on Shabbos is normally "muktzeh" even after it went out [as above 1(a)], is it nevertheless possible to move by means of a "condition" or some other solution? [Request "Halacha Sources" discussion]

          The Shulchan Aruch writes (put simply): If before Shabbos [i.e. when lighting it] he expressed the "condition" that it should be muttar to move it after it goes out, then that is in fact muttar. [Regarding the Halachos of such a "condition", see O.C. 638:2 (Rema).]

          The Rema writes (put simply): [However,] some hold that such a "condition" does not help, and [in general] that is the minhag in these [Ashkenazi] lands. [On the other hand,] it is [also] the [Ashkenazi] minhag that it is muttar to have a non-Jew move it, and this does not come under the decree not to tell a non-Jew [to do that which the Jew may not do himself], for since this is the [established] minhag it is [just] as if one expressed a "condition" to that effect and it is [therefore] muttar [according to the lenient position], as mentioned, [and that factor can be added in to enable us to be lenient in having it done through a non-Jew (Mishnah Berurah)].

          [Classic sources: Yerushalmi Shabbos 27a (and see Beitzah 30b (points7a-d) with Tosafos).]

 

 

Siman 279, se'if 5

 

Although a lamp or candle that was burning on Shabbos is normally "muktzeh" even after it went out [as above 1(a)], is it nevertheless muttar to move then if it was actually lit on the Shabbos day itself? [Request "Halacha Sources" discussion]

          The Shulchan Aruch writes (put simply): Yes. Examples would be if it was lit then by mistake, or in order to deal with danger to a sick person or a woman in childbirth (in which case the question is of course only relevant if the moving we wish to do now is no longer needed to deal with these dangers).

          [Classic sources: Beitzah 26b (points5a-b,e1).]

 

 

Siman 279, se'if 6

 

Is a lamp or candle "muktzeh" - i.e. assur to move - simply because of being repulsive (i.e. even if it was never burning on that Shabbos)? [Request "Halacha Sources" discussion]

          The Shulchan Aruch writes (put simply): No. (Relevant examples are lamps used with bad-smelling fuels, or used earthenware ones.)

          [Classic sources: Shabbos 46a (points1n-o) - and the sources of question 1(a) above.]

 

 

Siman 279, se'if 7

 

Is a candelabra "muktzeh" - i.e. assur to move on Shabbos - and does this depend on its size or whether it consists of detachable parts? [Request "Halacha Sources" discussion]

          The Shulchan Aruch writes (put simply): Whether large or small, if it consists of detachable parts it may not be moved (for we are concerned that it may fall and come apart and one might reassemble it, this constituting [the melacha of] "completing" a vessel). [Furthermore,] even if it does not consist of detachable parts, if it does have grooves around [its pipe-shaped sections] and [thus] resembles one which consists of detachable parts, it is assur to move it.

          [Classic sources: Shabbos 45b (points2j1-n) - 46a (points1a-c3), 121b - 122a (points1a-c).]