Resources for Beitzah daf 32
מראה מקומות
Rabbi Yitzchok Gutterman
- The גמרא mentions the שיטה of ר' נחמי' who holds that אין כלים ניטל אלא דרך תשמישן. There is an important מחלוקת ראשונים as to what דרך תשמישן רש"י here says that it means you can only use כלים for the תשמיש שהן מיוחד להן. See the רשב"א here who asks that surely cutting is the תשמיש המיוחד להן, so why can’t you cut the rope in our סוגיא? He therefore understands that דרך תשמישן refers to the normal or typical way you use them, and knives are not usually used to cut rope. This is also the opinion of ר"ת in תוספות שבת דף לו. ד"ה הא ר' נחמי'. The general נפקא מינא between them is a כלי שמלאכתו לאיסור which is normally used for a היתר practice too such as cracking nuts. According to תוספות, even ר' נחמיה'would allow using it since cracking nuts is also normal, as opposed to using a knife to cut a rope. However, according to רש"י, since its main purpose id מיוחד לאיסור (it would not be a כלי שמלאכתו לאיסור if it wasn’t מיוחד לאיסור) , it could not be used. See רש"י in שבת דף קכ"ד ד"ה א"ל רבא who says this explicitly.
- The גמרא says that you can burn full כלים on יו"ט for your fire needs. See the מגן אברהם, סימן תק"א ס"ק י"ג where he brings the יראים who proves from here that there is no בנין וסתירה בכלים at all. To defend the many ראשונים who hold there is some element of בנין וסתירה בכלים, the מגן אברהם says that since הבערה is allowed, then the סתירה that comes as a result of that is not considered a separate מלאכה and is allowed on יו"ט. See the שו"ת אבני נזר או"ח סימן רי"א who says that when חז"ל forbade סתירה אפילו שלא על מנת לבנות, that was only where it at least could come to בונה, as opposed to burning where it could never come to בונה. In a similar vein, see the אור שמח הלכות שבת פּרק כ"ג who says that burning something such that it is removed from the world is not considered סתירת כלים.
- תוספות in ד"ה מלמעלה says that the reason it was allowed in his day to put a tabletop on top of legs that were already standing was because the איסור דרבנן of making an אוהל only applied where there were full מחיצות, but their tables did not have מחיצות. תוספות also says that the מחיצות needed to have been made on שבת, however, if they existed before שבת, such as a case of a כירה where one just added the pot on top, then it is allowed. See the רא"ש in סימן י"א who says that the bottom of the bed needs to be four full walls in order for there to be an issue of putting the bed on top of it. See the ט"ז או"ח סימן שט"ו ס"ק ד' who asks why one would need four walls when the גמרא clearly says that one cannot put two jugs together and a pot on top because of the איסור דרבנן of אוהל עשיית. He answers by bringing תוספות in עירובין דף ק"א ד"ה וכן who says that the איסור only applies when you need the air which is underneath the “roof”, such as to put a fire there. The ט"ז asks why didn’t תוספות say that in our גמרא to answer the question from the table where one was allowed to install its legs? He answers that in reality the only thing that matters is usage of the space underneath. When discussing a case where there are only two walls, then in order for it be אסור you need to have a use for the space underneath even though it is open on two sides, i.e. where you can place your shoes. However, if one is making a fuller structure where there are four walls, then one automatically has a use for the underneath space since it is closed in on all four sides where things can be stored.
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