Resources for Beitzah daf 33

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מראה מקומות

Rabbi Yitzchok Gutterman

  1. The גמרא says that you can’t support a pot with a בקעת since לא נתנו עצים אלא להסקה. רש"י here understands this according to the opinion of רבי יהודה who holds of מוקצה, but according to ר' שמעון the wood is not מוקצה at all and one would be allowed to move the בקעת for any purpose. See the רשב"א who asks, since the בקעת has a use, namely for firewood, it should be a כלי שמלאכתו להיתר and not מוקצה according to anyone! Therefore, the רשב"א disagrees with רש"י and says that the wood really isn’t a כלי at all and is more like a stone which is fully מוקצה. חז"ל only allowed the person to move the wood for firewood purposes. Therefore, the הלכה that it cannot be moved for other purposes is true even according to ר' שמעון. Interestingly, our סוגיא is also brought in מסכת שבת on דף קכד and there the גמרא says explicitly that the בקעת is a כלי שמלאכתו להיתר, and the only reason it can’t be used on יו"ט is a גזרה אטו שבת where it is מוקצה as it has no purpose. However, the גמרא there says that the גזרה is only according to בית שמאי, not בית הלל. See the ר"ן ד"ה בדלת who understands that our גמרא is arguing with that גמרא and we pasken like our גמרא that the בקעת is מוקצה on יו"ט for non-firewood purposes. See the רא"ש סימן י"ב where he brings the opinion of ר"ת who says that when our גמרא said לא נתנו עצים אלא להסקה, it meant exactly what the גמרא in שבת meant! In other words, since firewood is only used for burning which is not allowed on שבת, it makes sense to make a גזרה אטו שבת. The only difference between the two גמרות is that our גמרא doesn’t consider this limited to שיטת ב"ש but rather, even ב"ה
  1. תוספות ד"ה כי הוינן wonder why we don’t use בשמים on מוצאי יו"ט. They answer that there is no נשמה יתירה on יו"ט, so there is no absence on מוצאי יו''ט and we don’t need the בשמים to cheer us up. The רשב"ם פּסחים דף קב ט ד"ה ושמואל אמר argues and holds that there is a נשמה יתירה on יו"ט. As far as why we don’t do need בשמים on יו"ט, several chassidic ספרים, among them the קדושת לוי בדרוש לפּסח, say that the קדושה of שבת is from ה', so as soon as שבת is over, the קדושה However, regarding יו"ט, the קדושה is man-made and stays with us longer and therefore we don’t need the בשמים. He suggest that this is also why we have an אסרו חג for יו"ט but not for שבת.
  1. The גמרא says that one can break open a jug of dates on שבת. There is a מחלוקת ראשונים as to why this is allowed. See רש"י שבת דף קמ"ו. ד"ה שובר who says it is because there is no איסור מקלקל on שבת. See the רשב"א here who asks how this could fit with the משנה in שבת that says כל המקלקלין פּטורין and פּטור always means פּטור אבל אסור? He answers that רש"י must mean that this מקלקל is different since it is לצורך שבת and therefore allowed. According to that, one could rip or tear anything on שבת, not just food, as long as it was לצורך שבת. See the אבני נזר או"ח סימן רי"ב as well as the ביאור הלכה סימן שי"ד ד"ה אסור who both explain that רש"י was only talking about כלים since אין בנין וסתירה בכלים, as opposed to breaking a window לצורך שבת which would not be allowed. תוספות, however, in שבת דף קמ"ו ד"ה שובר hold that the משנה only allows you to break the jug because it is talking about a מוסתקי jug, however, with normal jugs you could not break it open (even though we said our משנה was talking only about  מוסתקי according to ר"א, it is really true according to everyone). Therefore, according to תוספות, there is בנין וסתירה גמורה בכלים and the only way to allow breaking the jug is to say it is referring to a fragile jug (מוסתקי) which is not subject to the איסור of עשית כלי. See the שמירת שבת כהלכתה פּרק ט, בהערות אות י' who says that one is allowed to open a tuna can on שבת for this reason. In other words, since when opening the can the contents will be removed immediately and the can will be thrown away, it is considered like a כלי מוסתקי.

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