(Mishnah): If a Nochri lit a Ner, a Yisrael may use its light;

If he lit it for the Yisrael, it is forbidden.

If a Nochri drew water [from a well in Reshus ha'Rabim] for his animals, a Yisrael may use it;

If he drew for the Yisrael, it is forbidden.

If a Nochri made a ramp [to descend from a ship], a Yisrael may descend on it;

If he made it for the Yisrael, it is forbidden.

A case occurred in which R. Gamliel and Chachamim were on a ship, and a Nochri made a ramp to descend. R. Gamliel and Chachamim descended on it.

(Gemara): [If a Nochri lit] for his needs and for a Yisrael [what is the law]?

Answer: We learn from the following. Shmuel lodged with a Parsi (Nochri). The lamp extinguished. The Parsi wanted to light it; Shmuel turned his face away (not to benefit from it). When he saw the Parsi engaging with his documents [through its light], he knew that he did not light it [only] for [Shmuel], and he turned his face [to benefit from it].

(R. Yakov bar Acha): This shows that for his needs and for a Yisrael, it is permitted.

Note: Perhaps Shmuel was unsure for whom the Parsi lit, so he was stringent. When he saw the Parsi use it, he knew that he lit it just for himself, or for both of them. Since Shmuel then used it, this shows that even when it is for both of them, it is permitted.

Rebuttal (R. Yonah): This was different, for we do not exert a person to leave his house (i.e. where he is lodging. Perhaps when this does not apply, it is forbidden.)

Rejection (of Rebuttal - R. Eliezer): If we do not exert a person to leave his house, why did Shmuel [initially] turn his face away? (Even if he lit only for Shmuel, your reason should permit! R. Yonah holds that his reason applies only when he lit for both, but not if it was solely for the Yisrael. We explained this like PNEI MEIR.)

Chachamim said [to R. Gamliel] may we descend [on the Nochri's ramp]? He told them, since he did not make it for us, we may descend [on it].

(Mishnah): All Kelim may be moved on Shabbos, and their doors may be moved with them, even if the doors came off on Shabbos;

They are unlike doors of the house [that came off on Shabbos], for [doors] are not Muchan (prepared).

(Gemara): Doors of the house were taught for a Chidush, and doors of Kelim were taught for a Chidush;

Doors of the house were taught for a Chidush - even if they came off before Shabbos, one may not move them on Shabbos.

Doors of Kelim were taught for a Chidush - even if they came off on Shabbos, one may move them on Shabbos.

(Mishnah): For they are not Muchan.

And they are used only on [something attached to] the ground (therefore they are not considered Kelim).

(R. Avahu citing R. Elazar): Initially, all Kelim could be taken on Shabbos. Once people were suspected to be Mechalel Yom Tov and Shabbos - "ba'Yamim ha'Hemah Ra'isi bi'Yhudah Dorchim Gitos ba'Shabbos u'Mevi'im ha'Arimos v'Omesim Al ha'Chamorim...'', [Chachamim] forbade everything to them;

Once they were fenced, [Chachamim] permitted more, and permitted more, until they permitted everything to them, except for a big saw or a plow blade.

R. Yosah says, even sharp pegs [used to engrave in iron, were not permitted].

R. Shimon ben Gamliel says, even anchors [were not permitted].

A mortar - if it has garlic in it, one may move it. If not, one may not move it.

R. Shimon ben Gamliel says, if it was a small mortar that is put on the table, it is like a bowl, and one may move it on Shabbos.

(R. Yosi citing R. Ila citing R. Elazar, and R. Yakov bar Acha citing R. Elazar): This was taught before [all] Kelim were permitted. (Nowadays, also a big mortar is permitted.)

(Mishnah - R. Yehoshua): If a bolt [for locking a door] has a thick end (proper to crush garlic), one may [remove and] drag it from one door to [hang on] another on Shabbos. (One may not move it normally, even though it is a Kli she'Melachto l'Heter);

R. Tarfon says, it is like all Kelim, and one may move it in the Chatzer.

(Tana d'Vei R. Yanai): That Mishnah discusses a Chatzer without an Eiruv. (One may not take normally from the house to the Chatzer);

Question: If it is a Chatzer without an Eiruv, why does [R. Tarfon] say "it is like all Kelim, and one may move it in the Chatzer''?!

(R. Yosi citing R. Yirmeyah, and R. Chananyah leaned to say in the name of R. Elazar): [That Mishnah] was taught before [all] Kelim were permitted.

Question: If it is before Kelim were permitted, why does [R. Tarfon] say "it is like all Kelim, and one may move it in the Chatzer''?!

Answer: It means like the three Kelim that [even when they forbade everything] could be moved in the Chatzer - they are a small knife, a knife to cut a ring of figs, and a big spoon to remove froth from pots. (Tosfos 123b - we do not count Kelim that hold things. Surely, cups, bowls and plates were permitted!)

Question: The trumpet - one blows the third sound [to signal the coming of Shabbos] and leaves it in its place (one may not move it). Is it not a Kli?!

Note: A Mishnah (Sukah 5:5) counts Teki'os in the Mikdash. It counts those of Erev Shabbos together with Teki'os of Avodah, which were through trumpets. The Bavli (Shabbos 35b-36a) holds that those of Erev Shabbos were Shofar blasts; the meanings of the words "trumpet'' and "Shofar'' changed after the Churban. MEROMEI SADEH, SEFER NIR and HA'GAON RAV C. KANIEVSKY, SHLITA assume that the Yerushalmi agrees. It seems that most Meforshim, who did not discuss this, understand the Yerushalmi simply, that they were trumpet blasts. Even if a trumpet is Melachto l'Isur, we ask that since he took it b'Heter, he should be able to place it wherever he wants.

Answer (R. Yudan): That was taught before Kelim were permitted.

(R. Ze'ira citing R. Elazar): Sticks and poles were taught before Kelim were permitted. (New Lechem ha'Panim is placed on the Shulchan on Shabbos day, and the old bread is removed. Sticks hold up and separate the loaves, lest they get moldy. We remove poles from the old bread before Shabbos and arrange the new bread on them on Motzei Shabbos. When Erev Pesach is on Shabbos, R. Eliezer forbids using poles to hold up Korban Pesach while flaying it. Rather, it rests on the arms of two people.)

Planks on a ship, we may not move them on Shabbos. If they were covering a Kli or food, they are like all coverings of Kelim, and one may move them on Shabbos.

Rebuttal (R. La): Even though you say [that one may move] coverings of Kelim, this is only if they have the form of a Kli. (Planks do not have the form of a Kli.)

Anything [heavy that is normally] moved through two people, two may move it. It is forbidden for four or five [to move it].

Objection (R. Ze'ira): Since you say that two may move it, even four or five may move it!

Source (R. Mana citing R. Yosah): Youths used to carry the bench of R. Yudah bar Pazi, and elders helped them.

(R. Lazar citing R. Chaninah): A case occurred and they moved the wagon of Beis Rebbi on Shabbos.

Question: Is it not a Kli?! (What is the Chidush?)

Answer: Do not say that since it is used only in its place, we do not move it on Shabbos.

(Rav Yehudah citing Shmuel): Big baskets and big boxes made from thorns, we may move them on Shabbos.

Answer: You should not say that since they are used in their place, we do not move them on Shabbos.

(R. Aba citing Shmuel): A press or weavers' beds (PNEI MEIR), we may move them on Shabbos.

(R. Ba citing Rav): The upper and lower beams [of a loom], we may move them, except for the pillars.

Limitation (R. Ba): This refers to beams there (in Bavel. They are inserted in the ground, and moving them makes cavities), but our beams (in Eretz Yisrael), one may move them.

(R. Ze'ira citing Rav Yehudah citing Rav): Sticks and ropes of weavers, we may move them on Shabbos.

Source (R. Yosah): R. Yochanan asked R. Yehoshua ben Levi if one may move weaving Kelim on Shabbos, and he said that we may move them.

R. Yudah bar Pazi said differently! Rather, R. Yochanan asked R. Yehoshua ben Levi, may one move weaving Kelim on Shabbos, and he said that we may not move them. R. Yochanan asked why; he said, because we do not move them [even during the week, for they are heavy].

(Mishnah): One may take a hammer to break nuts, an axe to break a ring of figs (it is hard and thick), a saw to cut cheese, a shovel to sweep figs, a pitchfork for winnowing or a pitchfork for moving straw, to feed a child, a spindle or Karkar (a Kli used to separate threads on a loom) to insert [into food], a hand needle (used to sew garments) to remove a thorn, or a thick needle (used to sew sackcloth, to substitute for a key) to open a door.

(Gemara) Inference: [Even a hammer for nuts,] not to break nuts, no (we may not take it on Shabbos).

Implied question: Is our Mishnah R. Nechemyah? R. Nechemyah says that [Kelim] may be taken only for a need.

Rebuttal (R. Ba citing R. Yudah citing R. Chinena bar Shalmiya citing Rav): Chachamim agree to R. Nechemyah about Zaira, Mezurah and Mechonah (we will explain these);

Zaira are boards used to press clothes. Mezurah is used to hit clothes while laundering. Mechonah are pegs used to comb silk. (One is adamant that these not get ruined, so he puts them out of his mind and has no intent to use them on Shabbos. Our Mishnah discusses a goldsmith's hammer; the same applies to it.)

A Kli special for Isur, one may move it for a need. A Kli special for Heter, one may move it for a need or not for a need.