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מראה מקומות

Rabbi Yitzchok Gutterman

  1. The first רש"י in the פּרק discusses why צידה is not permitted on יו"ט when it is clearly a מלאכה that is לצורך אוכל נפש. רש"י suggest that any מלאכה that could have been done before יו"ט is not permitted on יו"ט.  תוספות on our דף disagrees and says that trapping an animal is forbidden on יו''ט because it is similar to קוצר from מחובר. תוספות on דף ג quoted a ירושלמי that seemed to learn from a פּסוק that only מלאכות מלישה ואילך (in terms of the bread-making מלאכות) are allowed on יו"ט. This excludes קוצר, טוחן , etc. See the רשב"א in עבודת הקדש, בית מועד ש"א אות א' who explains that although the תורה generally permitted אוכל נפש, some מלאכות of אוכל נפש are forbidden while others are permitted. This is because the היתר also included certain מיעוטין and the תורה gave the רבנן the authority to decide which מלאכות were permitted and which are not, even on a דאורייתא There is also a רמב"ן במלחמות ה', דף י"ג בדפּי הרי"ף who says that the היתר אוכל נפש is only for מלאכות typically done for today and not for other days (such as harvesting, gathering, etc.) See also the מגיד משנה הלכות יו"ט, פּרק א' הל' ה'   who says that “מלאכת עבודה” which is forbidden on יו"ט refers toמלאכות  that one hires people to do. Those are forbidden because we are trying to remember on each יו"ט that Hashem took us out of being slaves. Only household מלאכות  were permitted by the Torah.

All of the above opinions are assuming that צידה is אסור on a דאורייתא level. See the רמב"ם הלכות יו"ט פּרק א' הל' ה' who says that in fact all מלאכות are permitted on יו"ט on a דאורייתא level. However, מדרבנן there is an איסור מלאכה on anything that could have been done prior to יו"ט so that people should not be busy doing מלאכה all day long on יו"ט.  This is also the opinion of the רא"ש in סימן א', but he says the reason is עובדין דחול.

  1. The גמרא mentions that if a גוי does מלאכה for a Jew on יו"ט, it is אסור until מוצאי יו"ט - בכדי שיעשו. רש"י explains that חז"ל did not allow a person to benefit from the מלאכה until after בכדי שיעשו so that he shouldn’t derive any benefit from מלאכת יו"ט. תוספות on our דף in the name of the ר"י disagrees and says that a person must wait until בכדי שיעשו because we are afraid that a person will ask a גוי to do מלאכה on יו"ט in order to benefit immediately after יו"ט. See the רא"ש in סימן ב' who discusses several נפקא מינהs between the two explanations. The key difference is that according to רש"י, the food is permitted after the first day of יו"ט after בכדי שיעשו since ממ"נ both days aren’t יו"ט, whereas according to תוספות it isn’t מותר until after the second day of יו"ט - בכדי שיעשו. A second נפקא מינה is that if the גוי did the מלאכה for one Jew, according to רש"י, a second Jew could not get benefit from it until after מוצאי יו"ט בכדי שיעשו whereas according to תוספות (according to the רא"ש) it should be permitted right after יו"ט since אין אדם חוטא ולא לו. The רא"ש explains that the גמרא did not mention this difference since the time between the end of יו"ט and בכדי שיעשו is very short. See the מהרש"א ד"ה וכללא הכי who asks that there should be a significant time difference since according to the רא"ש it is normally forbidden for two days plus בכדי שיעשו and in this case it is be permitted after the first day of יו"ט immediately! See the קרבן נתנאל אות פּ who says the רא"ש did not mean it would be permitted for another Jew on the second day of יו"ט. Even תוספות would agree to רש"י that it is forbidden both days since תוספות would still be afraid of quid pro quo between to Jews (חיישינן לגומלין). However, it would be permitted immediately after the second day of יו"ט since a person would not sin for another for such a small gain.

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