Resources for Beitzah daf 28
מראה מקומות
Rabbi Yitzchok Gutterman
- The גמרא discusses the famous מחלוקת as to whether one is allowed to perform מלאכה for מכשירי אוכל נפש when it couldn’t have been done before יו"ט. רבי יהודה allows it and the חכמים do not. There is an important מחלוקת amongst the ראשונים as to who we pasken like and what exactly רבי יהודה himself allowed. See the רי"ף who brings stories of אמוראים who seemed to hold like רבי יהודה for themselves, but didn’t want to pasken that way for the masses (הלכה ואין מורין כן). The רי"ף also brings the halacha that if a knife stops cutting on יו"ט (with pressure - אגב דוחקא) then it would be permissible to sharpen it, specifically with a דיקלא או ריחיא but not an actual משחזת. See the רא"ש in סימן י' who says the רי"ף disallows the use of a משחזת although רבי יהודה would have allowed it, because at best it was הלכה ואין מורין כן. The proof that רבי יהודה allowed it is that our משנה says you can’t use a משחזת on יו"ט and our גמרא says that the משנה is not like רבי יהודה, meaning רבי יהודה must have allowed it. See the ר"ן who disagrees and says that even רבי יהודה would not allow one to sharpen a knife with an actual משחזת as this is similar to a תיקון כלי. His proof is that even רבא, who paskens like רבי יהודה privately, only sharpened his knife on a דיקלא. Therefore, when the רי"ף said you can’t use a משחזת, he meant you couldn’t use it even according to רבי יהודה, even in the privacy of your own home. The ר"ן asks on himself how this could be true if according to רבי יהודה there is a דרשה that explicitly allows מכשירי אוכל נפש? He answers that just like there are limitations to the standard היתר אוכל נפש for certain מלאכות (such as קוצר), so this is true with מכשירי אוכל נפש. The צד השוה is that just like קוצר is forbidden on יו"ט since it is intended for long term use, so too תיקון כלי is for long term use and forbidden. See the רמב"ם in הלכות יו"ט פּרק ד' הל' ט who seems to agree with the ר"ן. He says you are allowed to use a wooden or stone sharpener but אין מורין כן, lest people actually use a משחזת which no one allows. Interestingly, see the ביאור הלכה סימן תק"ט ד"ה והוא who quotes the גר"א as saying that according to the רמב"ם, with all מכשירי אוכל נפש other than a knife, רבי יהודה is הלכה ומורין כן since there is no need for a גזרה as there is with a knife.
- תוספות in ד"ה גריפת quotes the גמרא that says that גריפת תנור is forbidden on יו"ט if you don’t hold of רבי יהודה’s היתר of מכשירי אוכל נפש. תוספות asks why don’t we say it is אסור because the stuff in the oven is מוקצה? He answers that טלטול מוקצה is מותר on יו"ט for אוכל נפש. See the מגן אברהם, סימן תק"ט ס"ק ט"ו who says that although חז"ל allowed טלטול מוקצה on יו"ט for אוכל נפש, they never allowed (using) השתמשות במוקצה. This is why one cannot cook using wood from a tree that fell on יו"ט.
- The גמרא says that one cannot show his knife for שחיטה to a רב on יו"ט, but one can check his own and use it as well as lend it out. There is a מחלוקת ראשונים as to the underlying reason. רש"י learns it is because it looks like he plans on selling it. See the רי"ף who says the reason is that you may come to walk חוץ לתחום to show your רב the knife. See the רמב"ם הלכות יו"ט פּרק ד' הל' טwho says it is a גזרה that you might find your knife to have a פּגימה and use a משחזת. According to the רמב"ם, it makes sense why this גמרא is included in the middle of our דף while it is less clear according to the other opinions.
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