SECTION 279 The Laws Governing Carrying a Lamp on Shabbos (1-9)

סימן רעט דִּינֵי טִלְטוּל הַנֵּר בְּשַׁבָּת וּבוֹ ט׳ סְעִיפִים׃

1 When a lamp was kindled while it was still day [on Friday] and burned until after nightfall – even if it burnt out afterwards – it is forbidden to carry it1 for the entire Shabbos, [not]even for a permitted purpose2 or for the sake of its place. [The laws governing] it are not the same as [those governing] a utensil that is generally used for an activity forbidden [on Shabbos. In the latter instance,] the utensil may be moved for the sake of a permitted purpose, or for the sake of its place, as will be stated in sec. 308[:12.3 The reason for the stringency is that] bein hashmashos, when the lamp was burning, it was forbidden to move it, even for the sake of a permitted purpose or for the sake of its place, because it then served as the base for the flame burning in it, which is muktzeh.4 Hence, the lamp similarly became muktzeh.5 Since it was intentionally set aside as muktzeh – for he intentionally set it aside when he kindled it and made it a base for an article that is (prohibited [as]) muktzeh – during bein hashmashos, the beginning of the onset of Shabbos, it is deemed as muktzeh for the entire Shabbos, as will be explained in sec. 310[:11].

Even if only one lamp was kindled in a large candelabra while it was still day on Friday, the entire candelabra is considered as a base for it and is forbidden to be moved throughout the entire Shabbos,even after the candle burnt out. ([This restriction applies] even if [the candelabra] is not assembled from different component parts.).6 On another Shabbos, by contrast, it is permitted to move the lamp and the candelabra for the sake of a permitted purpose or for the sake of its place, because a light did not burn in it at the onset of that Shabbos.

א נֵר שֶׁהִדְלִיקוּ בּוֹ מִבְּעוֹד יוֹם וְדָלַק עַד לְאַחַר שֶׁחָשֵׁכָה אַף עַל פִּי שֶׁכָּבָה אַחַר כָּךְ אָסוּר לְטַלְטְלוֹ1 כָּל הַשַּׁבָּת כֻּלָּהּא אֲפִלּוּ לְצֹרֶךְ גּוּפוֹ2 אוֹ לְצֹרֶךְ מְקוֹמוֹב וְאֵינוֹ דוֹמֶה לִשְׁאָר כְּלִי שֶׁמְּלַאכְתּוֹ לְאִסּוּר שֶׁמֻּתָּר לְטַלְטְלוֹ לְצֹרֶךְ גּוּפוֹ אוֹ לְצֹרֶךְ מְקוֹמוֹ כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן ש"חג,3 לְפִי שֶׁבְּבֵין הַשְּׁמָשׁוֹת כְּשֶׁהָיָה הַנֵּר דּוֹלֵק הָיָה אָסוּר בְּטִלְטוּל אֲפִלּוּ לְצֹרֶךְ גּוּפוֹ וּמְקוֹמוֹד מִפְּנֵי שֶׁהָיָה בָּסִיס לְשַׁלְהֶבֶת הַדּוֹלֶקֶת בּוֹה שֶׁהִיא מֻקְצֶהו,4 וְנַעֲשָׂה הַנֵּר מֻקְצֶה כָּמוֹהָז,5 וּמִתּוֹךְ שֶׁבְּבֵין הַשְּׁמָשׁוֹת שֶׁהוּא תְּחִלַּת כְּנִיסַת הַשַּׁבָּתח הָיָה מֻקְצֶה מִדַּעַת הָאָדָם שֶׁהִקְצָהוּ מִדַּעְתּוֹט כְּשֶׁהִדְלִיק בּוֹ וַעֲשָׂאוֹ בָּסִיס לְדָבָר (הָאָסוּר) הַמֻּקְצֶהי הֻקְצָה לְכָל הַשַּׁבָּת כֻּלָּהּ כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן ש"י.יא

וַאֲפִלּוּ מְנוֹרָה גְדוֹלָה שֶׁדָּלַק עָלֶיהָ נֵר אֶחָד מִבְּעוֹד יוֹם נַעֲשֵׂית כֻּלָּהּ בָּסִיס לוֹ וְנֶאֶסְרָה בְּטִלְטוּל לְכָל הַשַּׁבָּת אֲפִלּוּ לְאַחַר שֶׁכָּבָה הַנֵּריב (אֲפִלּוּ אִם אֵינָהּ שֶׁל פְּרָקִיםיג)6 אֲבָל בַּשַּׁבָּת הָאַחֶרֶת מֻתָּר לְטַלְטֵליד הַנֵּר וְהַמְּנוֹרָהטו לְצֹרֶךְ גּוּפָן אוֹ מְקוֹמָןטז כֵּיוָן שֶׁלֹּא דָלְקוּ בָּהֶן בִּתְחִלַּת כְּנִיסַת אוֹתָהּ הַשַּׁבָּת:

2 Similarly, it is forbidden throughout that entire Shabbos to move – and how much more so to take – the oil7 that remains in a lamp when it burnt out after nightfall. [The rationale is that since the oil] became muktzeh at the beginning of the onset of Shabbos, i.e., bein hashmashos, while it was burning, it became forbidden to take from it as a result of the prohibition against extinguishing it, as stated in sec. 265[:1].8 [Therefore,] it is also forbidden to take [oil] from it throughout the entire Shabbos.9Since it is forbidden to take [oil] from it the entire Shabbos, it is also forbidden to move [the lamp], because it is not fit to serve any purpose throughout that day. Moreover, it also became muktzeh [and forbidden] to be moved bein hashmashos when it was burning, since it became a base for the flame, which is muktzeh.

[Furthermore, not only the flame, but] the wick as well becomes a base for the flame, and it is forbidden to move its remnants throughout that entire Shabbos.10

ב וְכֵן הַשֶּׁמֶן שֶׁנִּשְׁאַר בַּנֵּר אַחַר שֶׁכָּבָהיז מִשֶּׁחָשֵׁכָה אָסוּר לְטַלְטֵליח וְכָל שֶׁכֵּן לְהִסְתַּפֵּק מִמֶּנּוּיט כָּל אוֹתָהּ הַשַּׁבָּתכ,7 הוֹאִיל וְהֻקְצָה בִּתְחִלַּת כְּנִיסָתָהּ דְּהַיְנוּ שֶׁבְּבֵין הַשְּׁמָשׁוֹת כְּשֶׁהָיָה דוֹלֵק הָיָה אָסוּר לְהִסְתַּפֵּק מִמֶּנּוּ מִשּׁוּם אִסּוּר כִּבּוּי כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן רס"הכא,8 נֶאֱסַֹר לְהִסְתַּפֵּק מִמֶּנּוּ בְּכָל אוֹתָהּ הַשַּׁבָּתכב,9 וְכֵיוָן שֶׁאָסוּר לְהִסְתַּפֵּק וְלֵהָנוֹת מִמֶּנּוּ בְּשַׁבָּת אָסוּר גַּם כֵּן לְטַלְטְלוֹ הוֹאִיל וְאֵינוֹ רָאוּי לִכְלוּם בּוֹ בַיּוֹםכג וְעוֹד שֶׁגַּם בְּטִלְטוּל הֻקְצָה בְּבֵין הַשְּׁמָשׁוֹת כְּשֶׁהָיָה דוֹלֵק מִפְּנֵי שֶׁנַּעֲשָׂה בָּסִיס לַשַּׁלְהֶבֶת שֶׁהוּא מֻקְצֶהכד וְכֵן הַפְּתִילָה נַעֲשֵׂית גַּם כֵּן בָּסִיסכה לַשַּׁלְהֶבֶת וְאָסוּר לְטַלְטֵל מַה שֶּׁנִּשְׁתַּיֵּר מִמֶּנָּה כָּל אוֹתָהּ הַשַּׁבָּת.10

3 [As stated above,] a lamp that was kindled on a given Shabbos is forbidden to be moved throughout that entire Shabbos, even for a permitted purpose or for the sake of its place. Nevertheless, a person who is of a delicate nature who is revolted by the lamp11 when he has no need for it i.e., (after it burnt out, or) on the [Shabbos] day, and he cannot bear it being in his presence,12 may remove it and take it to another place.13 [The rationale is that] for him, this lamp is given the same status as a chamber pot for people at large. As will be stated in sec. 308[:72, a chamber pot] is permitted to be moved, to remove it from the house. (Nonetheless, a person cannot [arbitrarily] say that he is of a delicate nature. [The leniency applies] only to one who is known to be of a delicate nature.)14

ג אַף עַל פִּי שֶׁהַנֵּר שֶׁהִדְלִיקוּ בּוֹ בְּאוֹתוֹ שַׁבָּת אָסוּר לְטַלְטְלוֹ כָּל הַשַּׁבָּת כֻּלָּהּ אֲפִלּוּ לְצֹרֶךְ גּוּפוֹ וּמְקוֹמוֹכו מִכָּל מָקוֹם מִי שֶׁהוּא (א) אִסְטְנִיסכז וְהַנֵּר הוּא מָאוּס עָלָיו11 בְּשָׁעָה שֶׁאֵינוֹ צָרִיךְ לוֹ דְּהַיְנוּ (לְאַחַר שֶׁכָּבָה אוֹ) לְמָחָר בַּיּוֹם וְאֵינוֹ יָכוֹל לִסְבּוֹל שֶׁיְּהֵא מֻנָּח אֶצְלוֹ12 יָכוֹל לְהוֹצִיאוֹ מֵעָלָיו לְמָקוֹם אַחֵר13 מִפְּנֵי שֶׁהֲרֵי נֵר זֶה לוֹ כִּגְרָף שֶׁל רְעִי לְכָל אָדָם שֶׁהִתִּירוּ לְטַלְטְלוֹ לְהוֹצִיאוֹ מִבַּיִת כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן ש"חכח (וּמִכָּל מָקוֹם אֵין כָּל אָדָם יָכוֹל לוֹמַר אִסְטְנִיס אֲנִי אֶלָּא מִי שֶׁיָּדוּעַ שֶׁהוּא אִסְטְנִיסכט):14

4 Although moving the lamp is only forbidden because it became a base for a forbidden entity, the flame, [nevertheless, the prohibition] is not removed by placing some bread or another entity that is permitted to be moved on the lamp while it is still day [on Friday,] so that bein hashmashos, the lamp will be considered a base for both forbidden and permitted entities.15 [The rationale is that] the lamp is made [to hold] the flame. Therefore, it is considered as ancillary to it and not to the bread or any other entity, even though that entity is more valuable than the flame.16 Similar laws apply with regard to a candelabra.17

ד אַף עַל פִּי שֶׁטִּלְטוּל הַנֵּר אֵינוֹ אָסוּר אֶלָּא מִפְּנֵי שֶׁנַּעֲשָׂה בָּסִיס לְדָבָר הָאָסוּר דְּהַיְנוּ הַשַּׁלְהֶבֶתל אֵין הֶתֵּר שֶׁיַּנִּיחַ עַל הַנֵּר מִבְּעוֹד יוֹם מְעַט לֶחֶםלא אוֹ שְׁאָר דָּבָר הַמֻּתָּר בְּטִלְטוּל כְּדֵי שֶׁיְּהֵא הַנֵּר בְּבֵין הַשְּׁמָשׁוֹת בָּסִיס לְאִסּוּר וּלְהֶתֵּרלב,15 לְפִי שֶׁהַנֵּר הוּא עָשׂוּי בִּשְׁבִיל הַשַּׁלְהֶבֶת לְכָךְ הוּא טָפֵל אֵלֶיהָ וְלֹא לְהַלֶּחֶםלג אוֹ שְׁאָר דָּבָר אַף שֶׁאוֹתוֹ דָבָר חָשׁוּב מֵהַשַּׁלְהֶבֶת16 וְכֵן הַדִּין בִּמְנוֹרָה:17

5 If while it was still day [on Friday], the person stipulated18 that he may move this lamp on Shabbos after it burns out, he is permitted to move it after it burns out. We do not say that since it became muktzeh bein hashmashos, it is muktzeh for the entire Shabbos. [The rationale is that] even during bein hashmashos, he did not divert his attention from the lamp for the entire Shabbos, since he had in mind to move it after it burnt out19 and it will certainly burn out over the course of the Shabbos once the oil is consumed.20

Other authorities maintain that such a stipulation is not effective. [The rationale is that] the person diverted his attention from [the lamp] bein hashmashos – i.e., when he kindled it, he had in mind that the oil would burn in it bein hashmashos and the lamp would be a base for it. Therefore, it is considered muktzeh for the entire Shabbos.21This is the [accepted] practice in these countries.

It is customary to have a lamp carried by non-Jews, even [if only] to hide it so that it will not be stolen. Although it is forbidden to do so during the time that it is burning, as stated in sec. 276[:10], after it burns out, there is no prohibition. Since this is the prevailing custom, [in all instances,] it is considered as if the person initially stipulated that [the lamp] could be moved by a non-Jew when it burns out. And with regard to having it moved by a non-Jew, the first opinion – that a stipulation is effective when [the lamp] burns out – may be relied upon. [Nevertheless,] it is preferable to make an explicit stipulation.

ה אִם הִתְנָה מִבְּעוֹד יוֹם18 עַל נֵר זֶה שֶׁיְּטַלְטְלֶנּוּ בְּשַּׁבָּת לִכְשֶׁיִּכְבֶּה מֻתָּר לְטַלְטְלוֹ אַחַר שֶׁכָּבָהלד וְאֵין אוֹמְרִים מִתּוֹךְ שֶׁהֻקְצָה בְּבֵין הַשְּׁמָשׁוֹת הֻקְצָה לְכָל הַשַּׁבָּת הוֹאִיל וְאַף בְּבֵין הַשְּׁמָשׁוֹת לֹא הֻקְצָה מִדַּעְתּוֹ לְכָל הַשַּׁבָּת שֶׁהֲרֵי הָיָה דַעְתּוֹ עָלָיו לְטַלְטְלוֹ לִכְשֶׁיִּכְבֶּה19 וַהֲרֵי בְּוַדַּאי יִכְבֶּה בְּשַׁבָּת כְּשֶׁיִּכְלֶה הַשֶּׁמֶן.לה,20

וְיֵשׁ אוֹמְרִיםלו שֶׁאֵין הַתְּנַאי מוֹעִיל כְּלוּם שֶׁהוֹאִיל וְהִקְצָהוּ מִדַּעְתּוֹ לְבֵין הַשְּׁמָשׁוֹתלז דְּהַיְנוּ שֶׁכְּשֶׁהִדְלִיק בּוֹ הָיָה בְדַעְתּוֹ שֶׁיְּהֵא הַשֶּׁמֶן דּוֹלֵק בּוֹ בְּבֵין הַשְּׁמָשׁוֹת וִיהֵא הַנֵּר בָּסִיס לְכָךְ הֻקְצָה לְכָל הַשַּׁבָּת כֻּלָּהּלח,21 וְכֵן נוֹהֲגִים בִּמְדִינוֹת אֵלּוּ.לט

וְנוֹהֲגִין לְטַלְטְלוֹ עַל יְדֵי נָכְרִימ אֲפִלּוּ לְהַצְנִיעוֹ כְּדֵי שֶׁלֹּא יִגָּנֵבמא שֶׁאָסוּר כָּל זְמַן שֶׁהוּא דוֹלֵק כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן רע"ומב אַף עַל פִּי כֵן אַחַר שֶׁכָּבָה אֵין בְּזֶה אִסּוּר שֶׁמֵּאַחַר שֶׁהַמִּנְהָג כָּךְ הֲרֵי זֶה כְּאִלּוּ הִתְנָה עָלָיו מִתְּחִלָּה לְטַלְטְלוֹ עַל יְדֵי נָכְרִי לִכְשֶׁיִּכְבֶּהמג וּלְעִנְיַן טִלְטוּל עַל יְדֵי נָכְרִי סוֹמְכִין עַל סְבָרָא הָרִאשׁוֹנָה שֶׁהַתְּנַאי מוֹעִיל לִכְשֶׁיִּכְבֶּה וְטוֹב לְהַתְנוֹת כָּךְ בְּפֵרוּשׁ:מד

6 All the above applies to a lamp that was kindled while it was still day [on Friday]. If, however, it was kindled after the onset of Shabbos, i.e., after nightfall,22 by a non-Jew for the sake of children or for the sake of a person who is not dangerously ill,23 or by a Jew who transgressed – either knowingly or unknowingly – it may be moved after it burns out24 for a permitted purpose or for the sake of its place. Since it was not muktzeh at the beginning of the onset of Shabbos, but rather [was placed in that category] in the midst of the Shabbos when it was burning, it does not become muktzeh for the entire Shabbos for that reason. It [is deemed muktzeh] only while it is burning.

Even if [a lamp] was kindled while it was still day [on Friday], if it was permitted to be moved bein hashmashos, e.g., it is the lamp for a woman in childbirth or a person who is dangerously ill,25 once the lamp burns out, it is permitted to move it for a permitted purpose or for the sake of its place, since it was not forbidden to be moved bein hashmashos. [This leniency applies] even if it becomes forbidden to move [the lamp after bein hashmashos], e.g., [it remained burning and] the woman gave birth or the ill person regained his health.

ו וְכָל זֶה בְּנֵר שֶׁהֻדְלַק מִבְּעוֹד יוֹם אֲבָל אִם הֻדְלַק אַחַר כְּנִיסַת הַשַּׁבָּתמה דְּהַיְנוּ מִשֶּׁחָשֵׁכָהמו,22 עַל יְדֵי נָכְרִימז לְצֹרֶךְ קְטַנִּים אוֹ לְצֹרֶךְ חוֹלֶה שֶׁאֵין בּוֹ סַכָּנָהמח,23 אוֹ שֶׁעָבַר יִשְׂרָאֵל וְהִדְלִיקוֹ בֵּין בְּשׁוֹגֵגמט בֵּין בְּמֵזִידנ מֻתָּר לְטַלְטְלוֹ אַחַר שֶׁכָּבָה24 לְצֹרֶךְ גּוּפוֹ אוֹ מְקוֹמוֹנא הוֹאִיל וְלֹא הָיָה מֻקְצֶה בִּתְחִלַּת כְּנִיסַת הַשַּׁבָּת אֶלָּא בְּאֶמְצַע הַשַּׁבָּת כְּשֶׁהָיָה דוֹלֵק לֹא נַעֲשָׂה עַל יְדֵי זֶה מֻקְצֶה לְכָל הַשַּׁבָּת כֻּלָּהּנב אֶלָּא בְּשָׁעָה שֶׁהוּא דוֹלֵק בִּלְבָד.נג

וַאֲפִלּוּ אִם הִדְלִיקוֹ מִבְּעוֹד יוֹם אִם הָיָה מֻתָּר לְטַלְטְלוֹ בְּבֵין הַשְּׁמָשׁוֹת כְּגוֹן נֵר שֶׁל חַיָּה וְשֶׁל חוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה25 אַף עַל פִּי שֶׁנֶּאֱסַר אַחַר כָּךְ בְּטִלְטוּל כְּגוֹן שֶׁיָּלְדָה הַחַיָּה וְאֵינָהּ צְרִיכָה לַנֵּר וְנִתְרַפֵּא הַחוֹלֶה מִכָּל מָקוֹם כְּשֶׁיִּכְבֶּה הַנֵּר מֻתָּר לְטַלְטְלוֹ לְצֹרֶךְ גּוּפוֹ אוֹ מְקוֹמוֹ הוֹאִיל וְלֹא הָיָה אָסוּר בְּטִלְטוּל בְּבֵין הַשְּׁמָשׁוֹת:נד

7 A lamp that was not kindled on a given Shabbos26– even if it is made of earthenware and thus became repulsive after it had been kindled once, and even if it was kindled with kerosene, in which instance it is foul-smelling – is permitted to be moved on Shabbos27for a permitted purpose or for the sake of its place. It is not considered as muktzeh because it is repulsive,28 since it is fit to cover containers. It is not comparable to pebbles and stones which – though they are also fit for that purpose – are forbidden to be moved.29 [The rationale for the distinction: Stones and pebbles] are not in the category of utensils, while a lamp is in that category.

ז נֵר שֶׁלֹּא הִדְלִיקוּ בּוֹ בְּאוֹתָהּ שַׁבָּתנה,26 אֲפִלּוּ הוּא שֶׁל חֶרֶס שֶׁהוּא מָאוּסנו כְּשֶׁהִדְלִיקוּ בּוֹ כְּבָר וַאֲפִלּוּ הִדְלִיקוּ בּוֹ נֵפְטְנז שֶׁהוּא מַסְרִיחַנח מֻתָּר לְטַלְטְלוֹ בֵּשַּׁבָּת27 לְצֹרֶךְ גּוּפוֹ וּמְקוֹמוֹנט שֶׁאֵינוֹ מֻקְצֶה מֵחֲמַת מִאוּס28 הוֹאִיל וְהוּא רָאוּי לְכַסּוֹת בּוֹ כֵּלִיםס וְאֵינוֹ דוֹמֶה לִצְרוֹרוֹת וַאֲבָנִים שֶׁאַף שֶׁרְאוּיִים לְכַסּוֹת בָּהֶם כֵּלִים אֲסוּרִים בְּטִלְטוּלסא,29 לְפִי שֶׁאֵין עֲלֵיהֶם תּוֹרַת כְּלִי כְּלָל אֲבָל נֵר זֶה יֵשׁ עָלָיו תּוֹרַת כְּלִי:סב

8 A lamp – whether large or small – that is assembled from different component parts is forbidden to be moved [see fig. 17 on the following page] even for a permitted purpose or for the sake of its place, despite the fact that it was not kindled that Shabbos. We are concerned that it might fall and break into its component parts, and that the person will reassemble it and tighten the parts together,30 causing him to be liable [for performing] the forbidden labor of building, as will be explained in sec. 313[:20].31

Even if a lamp is not assembled from different component parts, but it has grooves around it and thus resembles one assembled from different component parts, it is forbidden to move it (see fig. 18). This is a decree lest an observer think that it was assembled from different component parts and grant permission to move such a lamp. Even if [a lamp with grooves] is very small and thus it is not common to make it in a manner that it would be assembled from different component parts – on the contrary, everyone knows that [the markings] are grooves and not [the result of assembled parts – it is forbidden to move it because] our Sages did not wish to make a distinction in their decree between a large [lamp] and a small one.32

ח מְנוֹרָה בֵּין גְּדוֹלָה בֵּין קְטַנָּה אִם הִיא שֶׁל פְּרָקִים אָסוּר לְטַלְטְלָהּסג,27 אֲפִלּוּ לְצֹרֶךְ גּוּפָהּ וּמְקוֹמָהּ אַף עַל פִּי שֶׁלֹּא הִדְלִיקוּ בָּהּ בְּאוֹתוֹ שַׁבָּת שֶׁחוֹשְׁשִׁין שֶׁמָּא תִּפּוֹל מִיָּדוֹ וְתִתְפָּרֵק וְיַחֲזִיר פְּרָקֶיהָסד וְיִתְקָעֵם וִיהַדְּקֵם בְּחֹזֶקסה,30 וְיִתְחַיֵּב מִשּׁוּם בּוֹנֶה כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן שי"ג.סו,31

וַאֲפִלּוּ אִם אֵינָם שֶׁל פְּרָקִים אֶלָּא יֵשׁ בָּהּ חֲרִיצִים סָבִיב וְדוֹמָה לְשֶׁל פְּרָקִים אָסוּר לְטַלְטְלָהּסז,27 גְּזֵרָהסח שֶׁמָּא יֹאמַר הָרוֹאֶה שֶׁהִיא שֶׁל פְּרָקִיםסט וְיָבֹא לְהַתִּיר אַף שֶׁל פְּרָקִים וְאַף אִם הִיא קְטַנָּהע מְאֹד שֶׁאֵין דֶּרֶךְ לַעֲשׂוֹתָהּ שֶׁל פְּרָקִים כְּלָל וְהַכֹּל יוֹדְעִים שֶׁהֵם חֲרִיצִים בִּלְבָד וְלֹא פְּרָקִיםעא אַף עַל פִּי כֵן לֹא רָצוּ חֲכָמִים לְחַלֵּק בִּגְזֵרָתָם בֵּין גְּדוֹלָה לִקְטַנָּה:עב,32

Fig. 17: A lamp that is assembled from different component parts
Fig. 17: A lamp that is assembled from different component parts

Fig. 18: A Lamp Resembling One Made from Component Parts
Fig. 18: A Lamp Resembling One Made from Component Parts

9 All the above applies with regard to a lamp and the like, i.e., utensils that are likely to break into [individual] pieces when they fall. In contrast, it is permitted to move utensils that are not likely to break into pieces when they fall, e.g., cups and the like, even in an instance where it would be forbidden to reassemble their pieces, as will be stated in sec. 313[:21].

[Moreover,] even a lamp that is assembled from different component parts, whose parts are always [attached] in a shaky manner and are not tightened forcefully may be moved.33 One may even reassemble its pieces if they fall, as will be explained there. Note the rationale [to be mentioned] there.

ט וְכָל זֶה בִּמְנוֹרָה וְכַיּוֹצֵא בָהּ מֵהַכֵּלִים שֶׁדַּרְכָּן לְהִתְפָּרֵק כְּשֶׁנּוֹפְלִים אֲבָל כֵּלִים שֶׁאֵין דַּרְכָּם לְהִתְפָּרֵק כְּשֶׁנּוֹפְלִים כְּגוֹן כּוֹסוֹת וְכַיּוֹצֵא בָהֶם מֻתָּר לְטַלְטְלָםעג אַף שֶׁהֵם בְּעִנְיָן שֶׁאָסוּר לְהַחֲזִיר פִּרְקֵיהֶם כְּמוֹ שֶׁיִּתְבָּאֵר בְּסִמָּן שי"געד וַאֲפִלּוּ מְנוֹרָה שֶׁל פְּרָקִים אִם פְּרָקֶיהָ רְפוּיִים לְעוֹלָם שֶׁאֵין דֶּרֶךְ לְהַדְּקָם בְּחֹזֶק מֻתָּר לְטַלְטְלָהּעה,33 וְאַף לְהַחֲזִיר פְּרָקֶיהָ אִם נָפְלוּ כְּמוֹ שֶׁיִּתְבָּאֵר שָׁםעו עַיֵּן שָׁם הַטַּעַם: