Resources for Beitzah daf 31
מראה מקומות
Rabbi Yitzchok Gutterman
- The גמרא says that wood that was gathered into a קרפף can be used if the קרפף is "סמוך לעיר". What exactly is the definition of “סמוך”? רש"י says “סמוך ממש”. See the רשב"א here who says that it refers to any place within 70 אמות of the city. See theראב"ד פּרק בּ' הל' י"ד who says that not סמוך means the very end of the תחום (See also the last רש''י in our משנה). The מגיד משנה there understands him to mean that up to the first 50% of the תחום is considered סמוך.
- The גמרא says that one is allowed to chop (non-מוקצה) wood, as long as you use a non-professional chopping tool. The reason one needs this שינוי would seem to help avoid עובדין דחול. However, many of the ראשונים ask why there isn’t a greater issue of טוחן? After all, the גמרא in שבת ע''ד says that chopping wood for a fire is טוחן.Therefore, this should be, at best, מכשירי אוכל נפש שאפשר לעשותו מערב יו"ט. See the ראב"ד הלכות יו"ט, פּרק ד' הל' י' who says that since one cannot cook without wood, they made chopping wood like grinding salt which is מותר with a שינוי even though you could have ground it before יו"ט. See the ר"ן who has a different פּשט. He says that this type of case is not the standard מכשירין In most cases, when one does a מלאכה which is considered מכשירין, you don’t get benefit from the item itself. In other words, when you sharpen a knife to cut your food, you don’t get direct benefit from your knife—your benefit is the food you cut with it. However, when you chop the wood, you will get direct benefit from the wood when you burn it for warmth. In those cases, you are allowed to do the מלאכה on יו"ט even though you could have done it in advance. Taking it one step further, if you can chop it for use in your fireplace, you can chop the wood for cooking because of מתוך. See the בית יוסף או"ח סימן תק"א who quotes theמהר"י אבוהב who asks how the ר"ן can say that you may chop wood for cooking using מתוך (מתוך that you can chop wood for חימום, you can chop wood for cooking) when חימום itself is only allowed due to מתוך (מתוך you can burn for cooking, you can burn for חימום)? See the ט"ז ס"ק ב' in סימן תק"א who explains that the ר"ן actually holds that חימום is considered אוכל נפש itself since your whole body benefits. See theאור שמח הלכות יו"ט פּרק ד' הל' י' who has a totally different פּשט and an incredible חידוש. He says that הבערה is different from all other מלאכות that were allowed for אוכל נפש in that הבערה is a מלאכה that is not done to the food itself (as opposed to טוחן, בישול, etc.). Therefore, it’s a מלאכה that is always a type of מכשירין even though it is still called אוכל נפש itself. Therefore, when it comes to the מלאכה of הבערה, מכשירין is always allowed. He explains that this is the reason that the רמב"ם only allows מתוך by הבערה and הוצאה since they are both מלאכות which are not done to an item itself.
- The גמרא says that one can take the fruit that was inside a stone structure that had been covered but was נפחת. See the רא"ש in סימן ה' who says that the fruit is only permitted because it is an איסור דרבנן, but by a real structure which collapsed on יו"ט where an איסור דאורייתא is involved, the food would be מוקצה due to מיגו דאיתקצאי. This is even according to ר' שמעון, unless the structure was compromised before יו"ט. See the רמב"ן in the מלחמות י"ט: ד"ה ועוד who disagrees and says the food would never be מוקצה since there was no issue with the food itself—it was just that something outside was in the way. We don’t say מיגו דאיתקצאי in such cases.
- The גמרא says that according to שמואל, you can untie, break, or cut the ropes sealing a כלי. See the ים של שלמה, סימן ט' who says that based on this, a pair of shoes or gloves that come sown together by the manufacturer can be cut and separated on שבת since it is meant to be cut.
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