Siman 514

It has already been explained that extinguishing was only permitted for ochel nefesh, such as meat on coals where it is impossible in any other way. However, extinguishing that is not for the sake of ochel nefesh at all is forbidden by the Torah. Regarding extinguishing for the sake of machshirei ochel nefesh—that which was not possible to perform on the eve of Yom Tov—we hold according to Rabbi Yehuda that it is permitted but we do not instruct thus, as I wrote in siman 495, and we explained more extensively in siman 509. And there is a difference between the approach of the Rambam and the approach of the Tur. For the Rambam ruled in all of them to forbid, since we do not instruct thus. And the Tur ruled to permit, but wrote that we do not instruct thus. Our teacher, the Beit Yosef, follows the approach of the Rambam, and our teacher, the Rema, follows the approach of the Tur, see there. And regarding this itself that we do not instruct thus, it is only in two matters: in the whetting of a knife, and in extinguishing for the sake of intimacy. Only in these is it completely forbidden, for the reason we explained there. And with this, the words of our teachers, the authors of the Shulchan Aruch, in section 1 will be understood, as will be explained with the help of Heaven.

This is the wording of our teacher, the Beit Yosef: It is forbidden to extinguish a fire on Yom Tov, and even if one sees his house burning, if there is no danger to life. And one may not extinguish a log even so that the house or the pot will not become smoky, or in order to engage in marital relations. Thus far his words. And behold, to extinguish a fire—it is obvious that it is forbidden even according to the Tur, for there is not even a matter of preparations for food in this, but rather a loss of money. And only if in the burning of the house there will also be burned the food and drink that he prepared—then the law returns to being like preparations. And one may not extinguish a log even if the pot will become smoky, for although this is a preparation for food, nevertheless it is forbidden because we do not instruct thus. And so too for marital relations. And we have already written in siman 495 that even according to this opinion, when an individual does so for himself—we do not protest against him, since the halacha follows Rabbi Yehuda; see there.

Our teacher, the Rema, wrote: And some say specifically if it is possible to save the pot without extinguishing. But if it is impossible to save or to cook the pot in another manner, except by extinguishing—it is permitted to extinguish. And so it appears to me to be the primary view. And so too regarding a house: if the house burns he will not have a place to eat there, and he will lose his meal—it is permitted to extinguish. But if he has another house to eat there—it is forbidden to extinguish on account of the loss of his property. Thus far his words. And this is according to the opinion of the Tur, that the facilitators of food preparation are permitted, and in this we also rule accordingly. Therefore, if the extinguishing pertains to the eating, or to the place of eating—it is considered a facilitator of food preparation and is permitted. And they were stringent only regarding marital intimacy, because even though the Gemara compares it to facilitators—nevertheless it is not entirely similar, and as I wrote in siman 509 section 4, that it is as if it were possible to do it on the eve of Yom Tov, see there. And when it is permitted to extinguish—he should not extinguish literally with water, but rather he should cast the log outside, and it will extinguish on its own (Magen Avraham subsection 3). And the Rokeach wrote that even for intimacy it is permitted to extinguish, because he holds that in this too it is like facilitators, and according to the plain meaning of the Gemara. (And see Taz subsection 2 who agreed to this. And the Mordechai wrote that for the sake of the pot—even according to the Rabbanan it is permitted, for this is not a facilitator but food preparation itself. And see Taz and Magen Avraham subsection 1. And according to what we explained—there is no need for all of this, and the matters are clear according to the positions we explained. Examine it and you will find it easy.)

It is forbidden to tilt the lamp in order to distance the oil from the wick, for this is extinguishing, and it is forbidden. And some say that this is specifically when his intention is for it to remain so, but if his intention is to distance it from the oil momentarily in order to pull the wick out a bit more, and afterwards the oil will return to the wick so that it will shine more – it is permitted. And it is not similar to one who extinguishes completely in order to light it better, for that is certainly forbidden, but when he only diminishes its light so that it will shine more – this is all for the need of lighting and is permitted (Taz, subsection 4). And according to this, it is well-settled regarding our candlesticks, which it is the practice to light them and pull the socket down a bit, and at that moment its light is diminished. And afterwards he pulls the socket up and it shines greatly, and it is impossible in any other way. And some complain about this, but according to what we have explained, it is a complete permission. And such is the simple custom, and one should not doubt this at all.

And likewise, it is forbidden to take a wick from a burning lamp even to place it in another lamp, for when he removes it—he immediately extinguishes it, and what benefit is there that he will light it afterward? And if in truth he does not extinguish it, but rather diminishes its light slightly—it is permitted, as I wrote in the previous section. However, in most cases it is extinguished, and therefore it is forbidden to do so (see Taz there). But it is permitted to add wicks to a burning lamp so that it will burn intensely and extinguish quickly. That is to say: even though his intention is that it should extinguish quickly, nevertheless, he is performing an act of kindling and it is permitted; just as one who tilts the oil toward the lamp, for it will also burn more and extinguish quickly. And causing an extinguishment was not forbidden on Yom Tov, and even on Shabbat there are those who permit it, as I wrote in siman 334. And one should not ask: why is it forbidden to take a wick from a burning lamp and place it in another lamp, while above in siman 502 we permitted taking a piece of wood from the bonfire from this side and placing it on the other side? For we have already explained there that it is because the wood is not completely extinguished, see there. (And the difficulty of the Taz, subsection 5, is resolved, see there.)

A candle of wax – it is forbidden to heat it and stick it to any object, for he may easily come to perform meruach, and one who performs meruach is liable for a chatat. Furthermore: this itself, when he rubs it against the object to which it is stuck – is meruach (see Magen Avraham subsection 6). However, it is permitted to fold a candle of wax so that it will burn quickly, as I have written. And there is no difference between a candle of wax and a candle of tallow, except that it is not the way to do so with tallow. And nowadays there are those who heat the bottom of a candle of tallow and stick it to the table or to the shtender. And it is forbidden to do so on Yom Tov. And this is a prohibition from the Torah, because he certainly performs meruach, as it does not stick as quickly as wax, and it is necessary to rub it.

Our teacher, the Beit Yosef, wrote: A wax candle that one wishes to light on Yom Tov, and he is concerned that it not burn entirely—he may place around it, before he lights it, something that prevents it from burning, in a manner that it will extinguish when it reaches there. Thus far his words. And it is not understood: why did he require "before he lights it"? For it has already been explained that causing an extinguishment is permitted. And in truth, in the Tur he did not write "before he lights it," but rather he wrote: A wax candle that one wishes to light... and from this our teacher, the Beit Yosef, inferred in his great work that it refers to before he lit it. But the commentators disagreed with him, for causing an extinguishment such as this, which does not darken its light, is permitted even afterward (Bach and Magen Avraham, subsection 7).

However, in truth, Tosafot (22a, beginning with the words "And one who uses") and the Rosh there (siman 17) disagreed regarding this. For Tosafot wrote that causing extinction that does not darken the light somewhat—like that case of one who uses oil from the lamp whereby its light is diminished—is permitted on Yom Tov; for it is only called causing extinction when its light is diminished, like that case of one who uses oil. Therefore, they permitted cutting off part of the candle from below, even though according to this the candle will burn much less than before, see there. And the Rosh there disagrees, and he holds that it is called causing extinction even when it does not diminish its light, but rather prevents it from burning a long time, and it is forbidden to cut the candle from below, see there. And this is not comparable to adding wicks so that it will burn quickly in section 5 which is permitted, for it is obvious that by way of kindling it is permitted, since he is engaged in kindling. For if not so—it would be forbidden to tilt the oil toward the wick so that it will burn well, as I wrote there.

And according to this, it works out well: for our teacher, the Beit Yosef, follows the approach of the Rosh, and therefore required it before he lights it, and he interprets the Tur similarly, for afterward it constitutes gram kivui. And even though one could distinguish that even according to the Rosh it is only called gram kivui when he prevents from the essence of the candle, such as when he cuts it from below or takes wax from it, but when the prevention is by means of another thing that he places around it, it is not called gram kivui; and there is one who says so (Magen Avraham there) – our teacher, the Beit Yosef, does not hold this way, for this is not a necessity, as both this and that are gram kivui. (And that which the Rosh wrote there, that he does not touch the burning object, but rather acts outside, which causes the extinguishing when the fire reaches there, thus far his words; and the Magen Avraham and the Taz in subsection 6 understood that his intention was to distinguish between when the prevention is from the body of the candle and between another thing around it. And I wonder: for his intention is clear, not because of this distinction, but rather between whether the gram kivui is near the candle, or whether it is far from the fire, like that case of empty vessels in a fire, see there carefully. And this is the opinion of the Beit Yosef, and it is clear. Examine it and you will find it simple.)

And this is according to the opinion of the Rosh. However, according to the Tosafot—it is permitted. And this is what our teacher, the Rema, wrote, that there are those who permit cutting a wax candle with fire, meaning that they light it also from below in order to shorten it, and such is the custom. But by means of a knife—it is forbidden. Thus far his words. That is to say: that they light it from below, and it will divide into two, and automatically it will be shortened and burn less—for this is not called causing extinction. And certainly regarding the ruling of our teacher, the Beit Yosef, to place something around it that will cause it to be extinguished, it is permitted even after he has lit it. And this is his primary intention. And by means of a knife it is forbidden, because he is fixing a vessel, but rather by means of lighting in the middle. And some say that when he lights it in the middle—it is necessary that both halves burn. But if he does it in a manner where they only divide and do not burn—it is forbidden. And some permit even in such a case (see Magen Avraham subsection 8). And it is not similar to what will be explained, that in dividing a candle into two one must light both halves—that is because his intention is to light, and he is making a vessel. But here, where his intention is only that it should not burn much—he does not need this (ibid.). And likewise it is permitted to place a lit candle in sand, or in deep mud, so that it will be extinguished upon reaching the sand or the mud (ibid. and Turei Zahav ibid.), since he does not diminish its light. And it is possible that even according to the Rosh it is permitted, since this is the way of lighting. And for the halacha we hold according to the words of our teacher, the Rema, and such is the custom.

He further wrote: That it is permitted to place a lamp in a place where the wind prevails, so that it will be extinguished. However, it is forbidden to place it there if the wind is already blowing. Thus far his words. For before the wind comes—it is a grama of extinguishing, as at the time of the action it does not diminish the light as well. But at the time of the wind—this is like actual extinguishing by means of the wind. And also at the time of the action there is a change, and therefore it is forbidden. And there is one who was concerned to forbid it entirely even when there is no wind at all, as a decree on account of when there will be wind, just as we decreed above in siman 277 regarding Shabbat (Magen Avraham, subsection 10). And the main point is like the words of our teacher, the Rema, for two reasons: One: that according to what we explained above there in section 7, even on Shabbat it is not so (and so wrote the Eliyah Rabbah, see there). However, even if on Shabbat it is so, Rashi, of blessed memory, already wrote in Yevamot (119a) that regarding distancing oneself so as not to come to a Torah prohibition—our sages, of blessed memory, rightly were concerned in a prohibition of karet, but not in a negative prohibition, see there. And if so, even if on Shabbat they decreed on account of the wind, nevertheless on Yom Tov, which is a negative prohibition—they were not concerned. (And what the Magen Avraham wrote that the custom is not to take a lamp to one's house from the synagogue on Yom Tov—certainly it is so, for most of the time there is wind. But when there is no wind—certainly it is permitted.)

A lamp that was extinguished, and one wishes to light it on that same day—it is permitted to cut the head of the wick so that it will be easy to light. This is not like fixing a vessel, since even without this it is possible to light it, but rather that with the cutting it is better. Nevertheless, it is good not to cut with a knife but rather by hand (ibid. subsection 11). Our teacher, the Beit Yosef, wrote in section 10: It is permitted to remove the charcoal that is at the head of the lamp while it is burning. But one may not cut the head of the wick with a tool. Thus far his words, and he began with the charcoal and concluded with the head of the wick. And it must be said that this is what he meant: that with a tool it is forbidden even to remove the charcoal, because of necessity—it is impossible to be precise by means of a tool to remove only the charcoal, and the tool also takes from the head of the wick (Taz subsection 12). And there are those who explain that his intention is as follows: that the charcoal is permitted even with a tool, for this is not fixing a vessel. But the head of the wick—it is forbidden even by hand, because it is the way to do it with a tool. And if so, even by hand it is fixing a vessel (Magen Avraham subsection 20 according to the words of the Beit Yosef). And it is a forced and pressed explanation, and is not logical at all (Taz ibid.). And even according to this explanation, nevertheless regarding the first law of a lamp that was extinguished—it is simple that by hand it is not fixing a vessel, for since it was extinguished it has already cooled much, and the charcoal is finished. And also the head of the wick has hardened, and it is possible to light it even without this, as I have written. And even with a tool it is not a complete fixing, but rather that nevertheless it is not proper by means of a tool, as I have written. (See Magen Avraham subsection 11 and subsection 20, and you will understand that according to his explanation in subsection 20—one must of necessity distinguish between this and that. And for this reason he wrote in subsection 11: And it is possible that with a tool it is forbidden, see there. And be precise and you will find it easy.)

The great authorities wrote that the permission to remove the charcoal applies to a wick of oil, where one removes the charcoal and that is sufficient. However, with our candles of tallow and of wax, it is forbidden to snuff, which is called "auf-snitzen," for when one takes the wick between two fingers to snuff, he takes from the body of the wick. And certainly by means of a vessel, such as by means of a "snitzer," it is forbidden (Taz, and Magen Avraham, and Bach, and Yam Shel Shlomo). Furthermore, it is extinguished between his hands (Bach). And such is the custom of the world, not to snuff with one's hands, and certainly not with a vessel. However, to tilt the wick slightly so that the ash falls is permitted (Taz there). And there are those who permit even to snuff by hand between the fingers, for even if he takes a small amount of the wick, it is an unintended act. And the extinguishing is also an unintended act. And this is not a "pesik reisha" (Eliyah Rabbah subsection 30 and Knesset HaGedolah), for several of our teachers permitted it even with a vessel. And so the Rashba wrote explicitly in the book Avodat HaKodesh: One may snuff the wick, whether by hand or with a vessel. However, the Rambam and the Tur forbade it with a vessel, and if so, by hand it is permitted according to everyone (ibid.). But the custom of the world is like the first opinion.

One may not place a lamp upon a tree on the eve of Yom Tov, for we fear perhaps he will take it from it on Yom Tov, and he would thus be using a tree. And even if we say that taking it is not called "using," nevertheless there is reason to fear perhaps he will climb the tree to take it (see Magen Avraham subsection 16, and examine carefully and you will find it easy). And certainly on Yom Tov it is forbidden. And one may not diminish a clay lamp, that is to say while it is still soft like the eggs of a potter, to crush it by hand to make a receptacle in it, because he is making a vessel. And likewise the craftsmen who place straw in the cavity of the lamp so that the walls do not fall, and when it has dried they take out the straw – it is forbidden to take it out on Yom Tov, for this is the completion of the preparation. And likewise if he joined two vessels together at the time of their making – it is forbidden to separate them on Yom Tov, for this is also the completion of their making. But if they became joined afterward due to some cause – this is nothing, and it is permitted to separate them (ibid. subsection 17).

One may not cut the wick into two, unless it is by placing its two ends into the mouths of two lamps and lighting it in the middle, and he needs both of them. For without this—it would be "fixing a vessel." But when he lights them, it does not appear like fixing, but rather he intends for lighting. See in section 10 (and so wrote the Taz, subsection 10). And one may not braid the wick, and one may not unravel the braid. And similarly, a wax candle that is braided—it is forbidden to untie its braid, for braiding is "building," and unraveling is "demolishing a building." And it is also forbidden to singe the wick, for this is "fixing a vessel." However, if it is not so hard—he may squeeze it with his hand in order to harden it. And it is permitted to soak it in oil when there is no burning lamp in it, for if there were a burning lamp in it—he would be diminishing its oil, and it would be "extinguishing" because it dims its light. And even if it does not dim—it is forbidden according to the opinion of the Rosh that we wrote in section 8. And on Shabbat, certainly according to everyone it is forbidden in such a case, even if it does not dim the light (see Magen Avraham, subsection 19, who wrote so, and it is obvious).

Our teacher, the Rema, wrote in section 4 that the remnants of oil and wick are permitted even on a Yom Tov following Shabbat, or the two days of Rosh Hashanah. Thus far his words. That is to say: even though because of this they are easy to light—we do not say that this is hachanah, and from Yom Tov to Shabbat and from Shabbat to Yom Tov hachanah is forbidden, and likewise from the first day of Rosh Hashanah to the second day. For this is not called "hachanah," and it is like the law of torches in siman 501, which are permitted because the substance was in existence, as I have written there. And here too it is so, and see what I have written there.

One who kindles the candle of Yom Tov must recite the blessing: "Who has sanctified us with His commandments and commanded us to kindle the candle of Yom Tov." For just as we are commanded on Shabbat, so too on Yom Tov for the sake of delight and joy. And there is no delight without a candle at night. And the women are accustomed to recite "Shehecheyanu" at the time of kindling the candles. And on Yom Tov they do not need to kindle beforehand, and cover their eyes and recite the blessing as on Shabbat, for on Shabbat the reason is because after the blessing it is like the acceptance of Shabbat, and therefore they kindle beforehand. And in order that it be prior to their performance—they cover their eyes. But on Yom Tov, since kindling is permitted—it is better that they recite the blessing before the kindling, according to the law of being truly prior to their performance (Derishah and Perishah in the introduction).

Ostensibly, since extinguishing is forbidden on Yom Tov, it should therefore be forbidden to cover the coals in the oven with ash when one rakes them to one side, as perhaps they will be extinguished through this. Thus wrote the Tosafot (22a, beginning with the words "Ein," see there). However, the Agudah permitted covering them at night so that they will find fire in the morning. And thus wrote the great later authorities (Yam Shel Shlomo, and Taz at the end of subsection 12), that this is an unintended act, and it is not a psik reisha, and the primary extinguishing is a labor not needed for its own sake. But from morning until evening—certainly one should not cover them. And thus is the simple custom, and one must not change it.

Our teacher, the Beit Yosef, wrote in section 5: A lamp of idleness, meaning that he does not need it—it is forbidden to light it. But that of the beit knesset is not considered of idleness, and it is permitted to light it even on the second day of Yom Tov after Mincha; and there is no concern in this of "preparing for a weekday," for in its lighting there is a mitzvah for that moment. And to prepare the wicks and the glass lamps on Yom Tov after Mincha: if he wants to light it on that day—it is permitted, and if not—it is forbidden. Thus far his words. It is called a lamp of idleness when he does not need to illuminate at all. But if he wants to add much light—it is certainly permitted, and this is part of the delight of Yom Tov. And even if his intention is to show his wealth—nevertheless, there is automatically honor for the day (Taz, subsection 8). And there are those who hesitate regarding this (see Magen Avraham, subsection 12, in the name of Yam Shel Shlomo). And regarding that of the beit knesset, the Rashba forbids it entirely, for it is only for honor, and this the Torah did not permit. And as for there being a mitzvah in this, it is even worse, for "for you"—and not for the Most High. However, the Rosh and the Tur permitted it, and wrote that this is not a lamp of idleness. And specifically according to the opinion of the Rambam, kindling was permitted entirely, for we say "since," and also this is for the honor of the community. And the world has followed the custom of permission. Nevertheless, one should warn them not to increase them excessively. And specifically on the day of remembering souls, when they increase without measure, one should prevent them from this. And after Mincha when they light—behold, there is a need for that moment. But to prepare the lamps and the wicks for the night—it is obvious that it is forbidden. And so too to set up the lamps from the day for the night—it is forbidden unless they light them while it is still day. And when they light in the beit knesset it is permitted, even when people have not yet come, since they will come while it is still day. (This matter of a lamp of idleness—it is in the Yerushalmi, Meshilin. And it is not clear to us according to the opinion of the Rosh and the Tur, for if so, what is this lamp of idleness? For would he be so mad as to light entirely for idleness? And if it is for some purpose, such as to smoke tobacco with it—behold, it is certainly permitted. And if it is for a non-Jew—it is obvious that it is forbidden. If so, for what is he lighting? And it requires further study.)