Shemen Sereifah

Shabbat (2:2) | Yisrael Bankier | 2 years ago

The second perek of masechet Shabbat discusses the material with which one can light Shabbat candles. One of the oils that one is not allowed to use is shemen sreifa. Having just completed seder zerayim, the term should be familiar. It refers to terumah oil that became tameh, and therefore cannot be consumed by the kohen. Instead, the kohen burns the oil and can benefit from its light. Nonetheless, the Mishnah teaches that that oil may not be used for Shabbat candles. We shall try to understand why.

The Bartenura explains that the Mishnah is referring to lighting Shabbat candles on Yom Tov. He continues that the Torah teaches that notar -- a korban that has been left beyond the time it must be consumed or offered -- is invalid and must be burnt. The Torah however teaches that it cannot be burnt on Yom Tov. From notar we learn that one is not allowed to burn kodshim that became pasul, on Yom Tov. He understands that lighting shemen sereifa on yom tov is similarly forbidden. The next Mishnah however continues stating explicitly that one is not allowed to light with shemen sereifa on Yom Yov. The Bartenura explains that the next Mishnah is explaining the law stated in this one.

The Tosfot (24b, s.v. lefi) however ask, how can one learn the law in our Mishnah from the laws of kodshim? There is a major difference between kodshim and teruma. When burning kodshim one is not allowed to derive any benefit while it is being burnt. Granted that we allow burning on yom tov since (mitoch) it is permitted for food purposes. Nevertheless, there must be at least some personal benefit derived to allow the burning on yom tov. Consequently, one can understand why burning kodshim is forbidden. For terumah however, since one is allowed to derive benefit from it while it is being burnt, it should be permitted.

The Tosfot first cites the answer of the Riva. Burning shemen sereifa is not the same is burning regular oil. One must burn this oil -- that is the only permitted use - and that is the prime motivation when doing so. The Torah however does not mind one benefiting from the fire, while doing so. Since the benefit derived is secondary, it does not override yom tov. The Riva aligns this case with the prohibition of offering voluntary korbanot on Yom Tov, despite the fact one can derived benefit from the korban. Since the korban is primarily an offering, and one being allowed to eat from the korban is a side benefit after it is offered ("mishulchan gavoah ka zachu") it does not override Yom Tov. The Riva maintains that the same is true for terumah.

The Ramban (23b) cites Rashi (Beitzah 27b) who explains that even though kindling on Yom Tov is permitted, the Torah prohibits burning shemen sereifa. This is because the Torah defines the action of burning kodshim that has become pasul as a melacha -- "ba'esh tisrofu". The Ramban explains that this is because the prime intention is letzorech gavoah -- the purpose of the mitzvah -- with the personal benefit being secondary. The Ramban suggests that perhaps Rashi explanation aligns with the Riva. Note however that Rashi is not exactly like the Riva, since Rashi explains that the "mitzvah" to burn the shemen sereifa specifically, is out of concern that it might be consumed. This implies that other uses, e.g. feeding it to animals, would be permitted biblically. Perhaps then Rashi is closer to the explanation of the Ri cited by the Tosfot in Beitzah (27b), that since the personal benefit is secondary, it is considered batel (annulled) and the burning is considered solely letzorech gavoah.

The Ri here however answers that burning shemen sereifa is indeed different for kodshim and not covered by the prohibitions. Nevertheless, terumah has kedusha and one could easily confuse the laws that apply to terumah with those that apply to kodshim. Consequently, the Chachamim instituted a gezeira forbidding burning shemen seriefa, in case one draws the wrong conclusion and think that kodshim can also be burnt on Yom Tov.

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