Resources for Beitzah daf 22

מראה מקומות

Rabbi Yitzchok Gutterman

1. תוספות ד"ה אין מכבין says that the custom is to light candles for the second day of יו"ט even before צאת הכוכבים of the second night. This would seem to be problematic since one cannot prepare from one day of יו"ט to the next, and lighting the candles are for use on the second day.תוספות answer that lighting candles close to nighttime is considered a need for the first day because it is already getting dark. See the מלאכת יו"ט אות ע"ז who says accordingly, that one can really light even earlier in the day when there is plenty of light as the candle will last into the darker period of the day thereby serving a need today. This also explains how one can light candles from יו"ט to Shabbos. After all, even with an עירוב תבשילין, there is still no היתר of הואיל since a candle in the daylight is useless and no amount of guests will change that (I’m not sure why הואיל could not be used if you needed the candle to look in a dark corner). Therefore, it must be that the use of the candle during the waning hours of יו"ט where things are a bit darker is enough of a reason to allow it to be lit. There is a similar teshuva in אגרות משה א"ח ד, סימן ק"ה אות ג where Rav Moshe was asked if a parent could get their kids into pajamas on Shabbos when it is obvious that this really just preparation for after Shabbos. He responded that since littles kids like to run around in pajamas even in the daytime, it is not considered הכנה. See the משנה ברורה סימן ר"ץ ס"ק ד who quotes the ספר חסידים who says that if one wants to sleep on Shabbos so they can stay up after Shabbos, they can do so but shouldn’t say so explicitly. As such, I’m not sure how we are allowed to make the ברכה on the candles on יו"ט when lighting for the next day. וצ"ע
2. The גמרא quotes רבא as saying that הטמנה would not be allowed according to בית שמאי since it is clear that it is being done for Shabbos. See the צל"ח who asks that this is a סתירה to רבא himself! On דף ט"ו, רבא says that the reason we make an עירוב תבשילין is so that the person will remember to set aside food for Shabbos. If that is the case, what is wrong with הטמנה being something that obviously done for Shabbos?! (According to רב אשי who says that the reason is so that you will remember to not cook on יו"ט for a weekday there wouldn’t be a question). He answers that רבא would tell you that בית שמאי holds like רב אשי!
3. The גמרא quotes a ברייתא that says that if one removes oil from a lamp, they are חייב משום מכבה. תוספות ד"ה והמסתפּק says that removing the oil itself should only be גרם כיבוי, except that removing the oil diminishes the flame immediately. See the רא"ש who disagrees and says it is actual כיבוי to remove the oil (even without the idea of the flame diminishing) since gram כיבוי is only allowed on יו"ט where you are touching an outside thing that is not directly creating the flame, as opposed to the oil and wick which directly create the flame. This leads us to an important מחלוקת אחרונים. See the קובץ שיעורים אות נ"ה who discusses what the halacha would be if the כיבוי you do now will only make the fire go out after Shabbos, albeit sooner that it would have had you not removed some oil. According to תוספות, it would be real כיבוי as the flame would lessen now, whereas according to the רא"ש it would be פּטור since no actual כיבוי would take place on Shabbos. This is also the opinion of the אגלי טל, מלאכת זורע ס"ק ח אות ח' בהגה. See however the רש"ש מסכת שבת דף ע"ד ד"ה הזורע who disagrees and says that a מלאכה does not need to occur on Shabbos itself if the person completed the action on Shabbos that will cause the מלאכה to occur later on.

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מראה מקומות

Rabbi Schachne Weinberger

ביצה דף כ"ב ע"א

תד"ה ומדליקין

-          שו"ע סי' תקכ"ז סעיף י"ט

-          מלאכת יו"ט אות ע"א

כגון שערב לזה ולא ערב לזה

-          קהלת יעקב סי' י"ד

הנותן שמן בנר

-          מקראי קודש חנוכה סי' א'

תד"ה והמסתפק

-          שו"ת כתב סופר או"כ סי' נ"ז

-          שו"ת אבני נזר או"כ סי' רל"ב

-          שו"ת הר צבי ח"א או"ח סי' רל"ב

-          אמרי בינה דיני יו"ו סי' י"ט

-          אור שמח הלכות מאכלות אסורות פרק י"ד הלכה י"ד בהגה

מהו לכבות

-          רא"ש סי' י"ט

-          מלאכת יו"ט סי' ק'

דף כ"ב ע"ב

פת עבה

-          מג"א סי' ת"ס סק"ב

-          תד"ה דנפישא

-          ראש יוסף

מכבדין בין המטות

-          רש"י ותוס' מסכת שבת דף קכ"ד ע"ב

אבל לגמרי אסור

-          ראש יוסף

-          חלקת יואב או"ח סי' כ"ו

-          אמרי בינה דיני יו"ט סוף סי' ב' 

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