The bases of muktseh TB Shabbat 47

With today’s daf TB Shabbat 47 we finished the third chapter of massechet Shabbat. As we have learned Rabbi Yehuda holds an expansive understanding of muktseh. Something becomes muktseh because of a prohibition (מקצה מחמת איסור), muktseh because it’s disgusting (מקצה מחמת מיאוס), and the extension of the prohibition of erev Shabbat (for example, since the oil lamp was lit Friday afternoon before Shabbat, it remains muktseh throughout all of Shabbat). Rabbi Shimon has a very limited understanding of muktseh. Something is only muktseh when a prohibition is currently involved. Although Rabbi Shimon does not permit somebody to move a lit oil lamp on Shabbat, once the flame goes out he will permit moving the lamp.

The Gemara introduces a new concept today to answer a question posed to Rabbi Shimon’s position. Why would Rabbi Shimon forbid moving a lit oil lamp and Shabbat? We originally thought the reason why he would forbid moving a lit oil lamp was the fear of extinguishing the flame, one of the 39 prohibited actions and Shabbat.  This is not a satisfactory reason because Rabbi Shimon also holds the position that one is not liable for an unintentional consequence of an action although the unintentional act itself is forbidden on Shabbat. Since the extinguishing of the flame by moving the oil lamp on Shabbat was just an unintentional consequence, the Gemara asks why Rabbi Shimon would prohibit moving the oil lamp.

“Abaye raised a contradiction before Rav Yosef: Did Rabbi Shimon actually say that when a lamp is extinguished, it is permitted to move it on Shabbat? By inference: After it is extinguished, yes, moving it is permitted; so long as it is not extinguished, no, moving it is prohibited. What is the reason that it is prohibited to move a burning candle? It is due to concern that perhaps, as he moves the lamp, the flame will be extinguished. However, is Rabbi Shimon really concerned that a flame will be extinguished under those circumstances? Didn’t we learn that Rabbi Shimon stated a principle: An unintentional act, a permitted action from which an unintended prohibited labor ensues on Shabbat, since he did not intend to perform the prohibited action, is permitted” TB Shabbat 46b (Sefaria.org translation)

Rava introduces the new concept, the basis for a prohibited object (בסיס לדבר אסור) to explain why Rabbi Shimon would prohibit moving the lit oil lamp on Shabbat. “Rava said a different explanation for Rabbi Shimon’s prohibition in the case of an oil lamp: Leave the candle, oil, and wick, since they became a base for a prohibited object. Even Rabbi Shimon agrees that a flame burning on Shabbat is set-aside. Since it is prohibited to move the flame, moving the lamp, oil, and wick is also prohibited.” (Sefaria.org translation)

The Gemara goes on to teach that if the base contains both something forbidden and permitted, one is allowed to move the base because of the permitted object. “Didn’t we learn in a mishna: A person may carry his son in his hands and even if the son has a stone, which is prohibited to carry, in his hands; or, one may carry a basket with a stone inside it? And Rabba bar Ḥana said that Rabbi Yoḥanan said: We are dealing with a basket that is full of fruit. Due to the fruit, carrying the stone is also permitted. The reason for the leniency is because there is fruit inside the basket; however, if there is no fruit inside it, no, one may not move it. ” (Sefaria.org translation)