Resources for Beitzah daf 30

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מראה מקומות

Rabbi Yitzchok Gutterman

  1. The גמרא says that women who carry buckets of water have no way of making a שינוי because if they use a smaller bucket, they will have to walk more (מפּשא בהלוכא), and if they use a larger bucket, it will be too heavy (מפּשי במשאוי). There seems to be an obvious contradiction—is it better to carry more and walk less or carry less and walk more? Furthermore, the ראשונים discuss the following question: earlier on כ"ה דף, the גמרא had said that if one shechts an animal because it is sick on יו"ט, you should not carry it on a pole but should rather bring it home in pieces. That גמרא seems to indicate that we don’t care about מפּשא בהלוכא if it will help us minimize a זלזול יו"ט. Additionally, our משנה says to carry jugs of wine in your hand rather than in a basket, water to minimize זלזול יו"ט? See תוספות here in ד"ה המביא and the רשב"א here in ד"ה המביא who both say even though it will cause more walking. If that is true, why shouldn’t the women who carry smaller jugs of that every case has to be understood on its own. The case of our משנה is a case of עובדין דחול. In such cases, we always prefer to walk more than lift heavy items since walking more isn’t as apparent as an עובדין דחול. In the case of carrying an animal on a pole, the רשב"א explains, it would also be a case of עובדין דחול so we would rather you bring it in small increments. When it comes to our case of the woman carrying the water, תוספות here in דף ל' ד"ה דמליא says that really walking more would be better, except that it really isn’t a שינוי to carry a small jug of water since that is also done on weekdays. Interestingly, see תוספות in שבת דף קכ"ז ד"ה דכולי who rejects this entire approach (at least in one answer) and says that in all cases, we prefer to minimize their walking. However, in the case of the animal on the pole (and presumably the case of the jugs in our משנה) it is simply too heavy and too much טירחא to allow it. In the case of the women carrying water, since both are abnormal ways of carrying water, it’s too difficult to switch.
  2. The גמרא says that straw left in the storage house which was put aside and not meant to be used today is considered מוקצה. See the מנחת שלמה who wonders if your פּסח dishes should then be מוקצה as well? What about matzah on שבת הגדול set aside for the seder? What about winter clothes in the summer?
  3. The גמרא says that the women who would eat food until the second יום הכיפּורים began were not keeping the mitzvah of תוספת יום הכיפּורים. See the פּני יהושע who asks why this isn’t aמצות עשה שהזמן גרמא from which they are exempt? Even though women must fast on יום כיפּור, that is because it is a לאו. תוספת יום הכיפּורים is just an עשה!? He answers that even though women are פּטור from מצות עשה שהזמן גרמא, they are חייב in things that are just שב ואל תעשה. See the  צל"ח here who says that this can’t be correct since תוספות קידושין דף ל"ד ד"ה מעקה says that while יו"ט is considered to be aלא תעשה ועשה, for women it is just a לא תעשה  since they are פּטור from מצות עשה שהזמן גרמא. In terms of the question from our גמרא, he says that the גמרא in סוכה דף כ"ח explicitly makes a special ריבוי for women to obligate them in תוספת יום הכיפּורים. See the מנחת חינוך מצוה של"ג who says that the גמרא in סוכה is even a proof against the פּני יהושע. From the fact that the גמרא needs to find a special ריבוי for women, we see that that generally women are exempt from מצות עשה שהזמן גרמא that areשב ואל תעשה.
  4. The גמרא says that a person cannot dance or clap hands on יו"ט lest they come to fix a musical instrument. תוספות in ד"ה תנן writes that nowadays it is permissible since we are not experts in making musical instruments. See the בית יוסף סימן של"ט who asks that earlier in the מסכתא we said that כל דבר שנאסר במנין צריך מנין אחר להתירו. So why clapping should be allowed just because the basis for the גזרה no longer applies? He answers that תוספות must understand that the גזרה of clapping must have been similar to the גזרה on מים מגולין which תוספות holds no longer applies as there is no longer a concern for snake’s venom. See תוספות earlier on דף ו' ד"ה והאידנא who says that anytime חז"ל made a גזרה because of a חשש, if the חשש is gone, the גזרה is gone.

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