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Why Shemot 35:3 is being translated as "do not burn fire" if the piel form of the verb "burn" in the Written Torah always being translated as "eradicate". Excellent example is Dvarim 21:9.
If I understand correctly, Shemot 35:3 should be translated "do not eradicate fire".
What do you think?
The root (בער) as listed in Jastrow has several different meanings depending on the context.
For example, (בער) meaning to burn is found in Shemot Rabbah 2:5 which says, "since the bush burned..." http://www.sefaria.org/Shemot_Rabbah.2.5/he/Daat_Shemot_Rabbah?qh=הסנה%2Bבוער&lang=he&layout=lines&sidebarLang=all
And in Bamidbar Rabbah, parshat Naso, 9:46, which says, "for those burning with (desire for) idol worship..." http://www.sefaria.org/Bemidbar_Rabbah.9.46/he/Daat_Bemidbar_Rabbah?qh=לבוערים&lang=he&layout=lines&sidebarLang=all
But it also means 'to remove' as is found in Mishnah Sheviyit 7:7, which says, "they require removal...this is the general rule, everything which imparts taste must be removed from that which doesn't."
וֶרֶד חָדָשׁ שֶׁכְּבָשׁוֹ בְּשֶׁמֶן יָשָׁן, יְלַקֵּט אֶת הַוֶּרֶד. וְיָשָׁן בְּחָדָשׁ, חַיָּב בַּבִּעוּר. חָרוּבִין חֲדָשִׁים שֶׁכְּבָשָׁן בְּיַיִן יָשָׁן, וִישָׁנִים בְּחָדָשׁ, חַיָּבִין בַּבִּעוּר. זֶה הַכְּלָל, כָּל שֶׁהוּא בְנוֹתֵן טַעַם, חַיָּב לְבַעֵר, מִין בְּשֶׁאֵינוֹ מִינוֹ. וּמִין בְּמִינוֹ, כָּל שֶׁהוּא. שְׁבִיעִית אוֹסֶרֶת כָּל שֶׁהוּא בְּמִינָהּ, וְשֶׁלֹּא בְמִינָהּ, בְּנוֹתֵן טָעַם:
It can also mean to consume or to clear away as is found in Bava Kamma 2b, which says, "And it shall consume (Shemot 22:4) denotes tooth, as expressed (in Melachim-1, 14:1) 'as the street sweeper clears away his filth'
ובער (שמות כב:ד) זו השן וכן הוא אומר (מלכים-א יד:י) כאשר יבער
And it also means 'to kindle or start a fire, as is found in Shemot 35:3, like it says, "לא תבערו אש בכל מושבתיכם", 'You will not kindle fire in all your dwellings..."
There are several perspectives bearing on the issue.
Samaritan Pentateuch
Instead of the word תְבַעֲר֣וּ found in the Masoretic Text, the Samaritan Pentateuch instead understands the word to be תַבְעִירוּ, which is the first person plural of the same Hebrew verb, but in the hifʿîl (imperfect). Since the context is Moses speaking to the people, the reading would be, “We are not to extinguish fire in your dwellings on the Sabbath Day.” Although this reading appears awkward in both English and Biblical Hebrew, the verse would be consistent with Leviticus 6:4, which commands that the fire of the tabernacle never be extinguished.
Babylonian Talmud
The Babylonian Talmud addresses this very verse at great length (see for example, Yevamoth, Folio 6B and Folio 7a or Sanhedrin, Folio 35B and Folio 36A). That is, the Talmud accepts the reading of the Masoretic Text, which is that fires will not be ignited on the Sabbath (under certain circumstances).
Jerusalem Talmud
The best Talmudic summary on this question appears in the Tractate Beitzah of the Talmud Yerushalmi, which is the tractate concerning festivals; in this regard, this Talmud also accepts the reading of the Masoretic Text, which is that fires will not be ignited on the Sabbath (under certain circumstances).
Mekilta de-Rabbi Ishmael
The the Mekilta de-Rabbi Ishmael is a classic collection of halakhic midrash to the Book of Exodus. This midrash compilation accepts the reading of the Masoretic Text, which is that fires will not be ignited on the Sabbath (under certain circumstances).
Conclusion
In summary, oral tradition leans toward the reading that the word תְבַעֲר֣וּ found in the Masoretic Text means do not ignite fire on the Sabbath (under certain circumstances).
