## Tosafot on Shabbat Daf 21b

###### Tosafot on Shabbat 21b:3:1
[Tosafot on Shabbat 21b:3:1](https://torahapp.org/share/book/Tosafot%20on%20Shabbat/r/21b:3:1)

דאי לא אדליק מדליק - אבל מכאן ואילך עבר הזמן אומר הר"י פורת דיש ליזהר ולהדליק בלילה מיד שלא יאחר יותר מדאי ומ"מ אם איחר ידליק מספק דהא משני שינויי אחרינא ולר"י נראה דעתה אין לחוש מתי ידליק דאנו אין לנו היכרא אלא לבני הבית שהרי מדליקין מבפנים:

**automated translation:**
**That if one did not light, he must light:** But from then on, the time has passed. RI Porat says that one should be careful and light immediately at night, so that he not delay too much. Nevertheless, if he did delay, he should light out of uncertainty. As behold, another answer is [also] answered. But it appears to RI that now there is no concern when one should light; for we only have the recognition of the members of our household [in our times], since we surely light indoors.


###### Tosafot on Shabbat 21b:5:1
[Tosafot on Shabbat 21b:5:1](https://torahapp.org/share/book/Tosafot%20on%20Shabbat/r/21b:5:1)

והמהדרין מן המהדרין - נראה לר"י דב"ש וב"ה לא קיימי אלא אנר איש וביתו שכן יש יותר הידור דאיכא היכרא כשמוסיף והולך או מחסר שהוא כנגד ימים הנכנסים או היוצאים אבל אם עושה נר לכל אחד אפי' יוסיף מכאן ואילך ליכא היכרא שיסברו שכך יש בני אדם בבית:

**automated translation:**
**And the *mehadrin* of the *mehadrin* (those who seek to beautify, among those who seek to beautify):** It seems to RI that Beit Shammai and Beit Hillel refer only to "a man and his household" (i.e. the head of the household alone lighting on behalf of his entire family). Because in this way, there is more beautification; since there is something recognizable when he keeps adding or removing [lights], corresponding to the days that are entering (the days of Channukah still to come) or exiting (the days of Channukah that have already passed). However, if he makes a light for each one (i.e. each member of his household gets his own light), even if he adds from now onwards, there is nothing recognizable, because [people] would think that this is the number of people in the household (i.e. instead of attributing the increase or decrease in lights to the intention of the owner to correspond to the day of Chanukah, people would attribute it to the intention to correspond to the number of people in the household).


###### Tosafot on Shabbat 21b:8:1
[Tosafot on Shabbat 21b:8:1](https://torahapp.org/share/book/Tosafot%20on%20Shabbat/r/21b:8:1)

מצוה להניחה על פתח ביתו מבחוץ - ומיירי דליכא חצר אלא בית עומד סמוך לרה"ר אבל אם יש חצר לפני הבית מצוה להניח על פתח חצר דאמר לקמן חצר שיש לה ב' פתחים צריכה ב' נרות ואמרי' נמי נר שיש לה שני פיות עולה לשני בני אדם משמע לשני בתים ואם היו מניחים על פתחי בתיהם היה לזה מימין ולזה משמאל אבל אי מניחים על פתח החצר אתי שפיר:

**automated translation:**
**It is a commandment to place it at the entrance to one’s house on the outside:** And it is speaking about when there is no courtyard, but is rather a house standing adjacent to the public domain. But if there is a courtyard in front of the house, the commandment is to place [it] at the entrance of the courtyard. For later on (Shabbat 23a), it says, "A courtyard that has two entrances requires two lamps." And we also say (Shabbat 23b), "A lamp that has two spouts counts for two people." This implies two houses; but if they placed [it] at the entrance of their houses, it would be to the right for this one and to the left for that one (whereas it should be to the left for both of them). But if they place [it] at the entrance to the courtyard, it comes out fine.


###### Tosafot on Shabbat 21b:8:2
[Tosafot on Shabbat 21b:8:2](https://torahapp.org/share/book/Tosafot%20on%20Shabbat/r/21b:8:2)

ובשעת הסכנה - נראה לר"י דהיינו מכי אתו חברי לבבל כדאמר בפ' כירה (לקמן שבת דף מה. ושם) מהו לטלטל שרגא דחנוכתא מקמי חברי בשבתא וא"ת דעל השלחן נמי יקחו אותו כדאמר בגיטין (דף יז.) רבה בר בר חנה חלש אתא חברא שקל שרגא מקמייהו וי"ל דאין רגילות כ"כ לחפש בבתים:

**automated translation:**
**And in a time of danger:** It appears to RI that this is from the time that the *chabarei* (Zoroastrian fire priests) came to Babylonia, as it said in the chapter [entitled] Kirah (Shabbat 45a), "What is [the ruling with regard] to moving a Channukah lamp from before the *chabarei* on Shabbat?" But perhaps you will say, "They would also take it from upon the table, like it said in Gittin (17a), 'Rabbah bar bar Chanah became ill. A *chabar* came and took the light in front of them." But it can be said (answered) that they are not so accustomed to search inside houses.


###### Tosafot on Shabbat 21b:10:1
[Tosafot on Shabbat 21b:10:1](https://torahapp.org/share/book/Tosafot%20on%20Shabbat/r/21b:10:1)

שהיה מונח בחותמו של כ"ג - אם כבר גזרו על הנכרים להיות כזבים (נדה פ"ד דף לד.) צ"ל שהיה מונח בחותם בקרקע שלא הסיטו הכלי:

**automated translation:**
**That was placed with the seal of the High Priest:** If they had already decreed (Niddah 34a) upon the gentiles to be [considered] like *zavim* (those rendered impure by an abnormal genital discharge), we must say that it was placed with a seal into the ground; such that they not lift the vessel (since *zavim* render something impure when they lift it).