Resources for Beitzah daf 35
Rabbi Yitzchok Gutterman
- The גמרא discusses the idea that according to ר ' אליעזר, olives eaten with salt are not נקבע למעשר if you can put the olives back into the olive bin. The גמרא says that if the person is טמא and the bin is טהור, then he cannot put back the olives. רש"י asks why the טמא person isn’t מטמא all the olives when he took one out at the beginning and he answers that the person must have been careful to only touch one. See the תוספות רי"ד here who points out that, olives, by definition, are less than the size of a ביצה and food less than the size of an egg is not מקבל טומאה. Therefore, he asks what is wrong with the טמא man putting it back? He answers that since the olives are all together, even though each individual olive can’t be מקבל טומאה, their being mushed together is enough to allow them to be מצטרף to be מקבל טומאה as a whole, even though touching a part of it won’t be מטמא the whole bin. It would seem that רש"י disagrees with the תוספות רי"ד’s premise that you need an egg-sized food to be מקבל טומאה. רש"י says so explicitly in שבת in ד"ה אי לענין דף צ"א. תוספות quoting ר"ת there in ד"ה אי לענין disagrees with רש"י and holds like the תוספות רי"ד, namely, that food less than a כביצה is not מקבל טומאה. See the רמב"ם in הלכות טומאת אוכלין פּרק ד הל' י"א who is somewhat in between both שיטות –he says that even though food can be מקבל טומאה with less than a כביצה, it can’t be מטמא something else if it isn’t itself the size of a כביצה.
- The גמרא brings the משנה that says that if one is eating a cluster of grapes and walked into a חצר or it became שבת, according to ר' יהושע you cannot continue to eat without taking off תרומות ומעשרות but according to ר ' אליעזר you can continue to eat. Once ר' נתן clarifies that ר ' אליעזר really meant you can continue eating only after שבת, we must say that ר' יהושע would not allow you even that much. See the רשב"א onדף ל"ד: ד"ה תונוקות at the end who asks that what should result according to ר' יהושע (who we pasken like), is that when חז"ל allowed you to eat fruit דרך עראי without removing תרומות ומעשרות, they only allowed it until the first שבת that passed after it had been harvested! This seems strange. The רשב"א leaves it as a צריך עיון. See רבינו חננאל on our סוגיא who learns that the fact that the person is holding the fruit and eating it as שבת is about to come in is as if he is saying “מכאן אני אוכל” like our משנה which according to ר' אליעזר is קובע with שבת. רבינו חננאלearlier in the סוגיא seems to understand that מכאן אני אוכל is as if you made it נגמר מלאכתו. If that is the case, then it is possible that ר' יהושע would only say his דין that you can’t eat it after שבת when before שבת you did the equivalent of saying “מכאן אני אוכל” by eating from it which makes it likeנגמר מלאכתו.
- The משנה says that one is allowed to throw fruit down a skylight on יו"ט but not on שבת. The משנה at the end says you can put a vessel out to catch rain even on שבת. What is less clear are the cases in the middle of covering fruit or jugs from the rain. Can one cover the fruit on שבת or just on יו"ט? See רש"י in ד"ה ומכסין who seems to indicate that the היתרis only for יו"ט. See the רא"ש in סימן א who makes this דיוק in רש"י. However, the רא"ש quotes the ר"י who says it is more reasonable to assume it is allowed on both שבת and יו"ט and that the word שבת at the end of the משנה is going on all the latter cases. See the שולחן ערוך סימן של"ח סעיף ז who paskens like the רא"ש and allows covering fruit on שבת to protect it. Even though the מגן אברהם ס"ק י"א brings the ים של שלמה who paskens like רש"י, the משנה ברורה ס"ק כ"ו paskens like the שולחן ערוך that it is allowed.
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