Study Chullin folio 15A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
One may move all metal lamps on Shabbat, even old ones, because they do not become repugnant like earthenware lamps, except for a metal lamp that one kindled on that same Shabbat and that was burning when Shabbat began, which it is prohibited to move for the entire Shabbat due to the prohibition aga
The Talmud rejects that analogy. And perhaps it is different there, in the case of the burning lamp, as he set it aside by direct action when he kindled the lamp. By contrast, in the case of an animal, he did not set it aside, and therefore, perhaps once it is slaughtered it is permitted.
Rather, Rav Ashi said: When Rav said that the halakha that consumption of the animal is prohibited for that day is the opinion of R' Yehuda, the reference is to the opinion of R' Yehuda with regard to one who cooks, as we learned in a baraita: With regard to one who cooks on Shabbat, if he did so
R' Yehuda says: If he cooked the food unwittingly, he may eat it at the conclusion of Shabbat, as the rabbis penalized even one who sinned unwittingly by prohibiting him from deriving immediate benefit from the dish that he cooked. If he cooked it intentionally, he may never eat from it.
R' Yoḥanan HaSandlar says: If he acted unwittingly, the food may be eaten at the conclusion of Shabbat by others, but not by him. If he cooked the food intentionally, it may never be eaten, neither by him nor by others. According to Rav, the Mishnah is referring to a case where one slaughtered t