Resources for Beitzah daf 36

Rabbi Yitzchok Gutterman

1. The גמרא brings the שיטה of ר' יצחק who says that אין כלי אינו ניטל אלא לצורך דבר הניטל. See the רשב"א here in ד"ה הא דאמר who asks the following: we learned earlier in the פּרק that קודר אדם קב או קביים שעורים ונותן לפני בהמתו. We see from there that a person can move food even though it is לצורך דבר שאינו ניטל, (the animal is מוקצה). This should be a contradiction to the שיטה of ר' יצחק. The רשב"א answers that even though the animal is considered מוקצה, for the דין of ר' יצחק, it is not considered אינו ניטל as you can pull it with a leash. This is also the opinion of תוספות in שבת דף נ"ג. ד"ה מהו. However, see the מהרש"א there who says based on another תוספות in שבת that it depends on the animal. If it’s the type of animal that one normally puts on a leash, then it is considered a דבר הניטל. If you don’t normally leash it, such as a ram, then it would be considered a דבר שאינו הניטל.

2. There is a מחלוקת ראשונים as to an explanation of ר' יצחק’s ruling. See the אור זרוע הלכות ע"ש סימן ל"ז who says that according to ר' יצחק, moving an item that is לצורך דבר שאינו ניטל is like moving something שלא לצורך שבת. See the בעל המאור in שבת מ"ג: ד"ה המיחם who says that all כלים are considered כמוקצה לגבי דבר שאינו ניטל. This sounds like חז"ל created a new מוקצה, whereas the אור זרוע sounds like ר' יצחק simply considered moving a דבר שאינו ניטל like moving something for no purpose at all which is forbidden with all כלים (see שו"ע סימן ש"ח סעיף ד'). This is an important מחלוקת with many ramifications. For example, if one picked up a כלי for use with a דבר הניטל and was still holding it after finishing with the original task and now wants to use it לצורך דבר שאינו ניטל, according to the אור זרוע one could keep using it since it was picked up לצורך שבת. However, according to the בעל המאור, it is totally מוקצה for other tasks and would need to be dropped.

3. The גמרא says that according to ר' יצחק, the משנה that allows putting a mat over a beehive is talking about the two honeycombs that are kept there year round for the bees. See רשׁ"י later on the עמוד who says that by the fact that the גמרא didn’t simply say that the משנה is talking about any part of the beehive but instead made the אוקימתא about the two honeycombs, it is clear that ר' יצחק holds like רבי יהודה who holds of מוקצה. See the רשב"א in שבת דף מ"ג who disagrees and says that the שיטה of ר' יצחק is not connected to the שיטה of רבי יהודה or רבי שמעון. The only reason the גמרא tried to work it out with the שיטה of רבי יהודה is להגדיל תורה להאדירה.

4. The גמרא says that the two honeycombs left for the bees is מוקצה. See the רש"ש here who asks the following: we said earlier on דף ו' that מוכן לכלבים הוי מוכן לאדם. If so, why does the fact that it is set aside for bees make it מוקצה? It is still ראוי לבהמה!? He answers that the case of the bees is worse since you set it aside for bees only. This is similar to the idea of מוקצה מחמת חסרון כיס where one takes something מותר and makes it מוקצה by setting it aside for a specific purpose.

5. The גמרא says that if you completely covered the holes of the beehive, it would be a פּסיק רישא of צד which everyone would agree is אסור. The גמרא seems to indicate that trapping bees is only anאיסור דרבנן since it is considered אין במינו נצוד.  See the תרומת הדשן סימן ס"ד ס"ק ו' who says that there is no איסור  of פּסיק רישא by an איסור דרבנן. Our גמרא would seem to contradict that as explained above.  See the צל"ח in our גמרא who quotes the בית יוסף who says that bees can be considered יש במינן נצוד and therefore אסור מדאורריתא to trap on שבת. The צל"ח explains that when the גמרא says מהו דתימא...שאין במינו מותר, קמ"ל, it means to say קמ"ל that bees are considered יש במינן נצוד.

6. The גמרא says that a גרף של רעי can be moved on שבת. See the תהילה לדוד סימן ש"ח ס"ק מ who says that it can be moved directly even if there is an indirect way to move it. See the ערוך השולחן סימן ש"ח ס"ק ס' who disagrees and says that if one can move it indirectly like with a knife, that should be done. This is also the opinion of the איגרות משה או"ח חלק ח' סימן כ"ב ס"ק י"ג.

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