Resources for Moed Katan 12

Daf A Week

Rabbi Yitzchok Gutterman

  1. The גמרא says that you can’t have מקבלי קיבולת do מלאכה for you. רש"י understands that this refers to מלאכה being done on שבת, יו"ט, וחול המועד. However, ר"ת brought in תוספות here says that there is nothing wrong with people working for you on Shabbos בדרך קבלנות even inside the תחום. Rather, our גמרא is talking about an אבל who is אסור בעשית מלאכה. The issue with that פּשט is that our גמרא says “לא אמרן אלא בשבתות” which sounds like we are talking about מלאכה on שבת and יו"ט. The question is asked here by תוספות himself, but he doesn’t give an answer. See תוספות in ע"ז דף כ"א: ד"ה אריסאwho explains we were talking about Shabbos because  חוץ לתחום would only apply on the Shabbos of אבילות since people can’t see the אבל’s workers, whereas if it were חול המועד then the אבל could not use קבלנים even חוץ לתחום.

 

  1. The גמרא says that you can’t be מרביע an animal of פּסולי המוקדשין. The simple understanding is that the ברייתא is talking on a דרבנן level, since the other items in the ברייתא are דרבנן (like being מרביע a regular animal on Shabbos). See the גמרא in מכות דף כ"בwhere it says that being מרביע an animal that is פּסולי המוקדשין is an איסור דאורייתא of כלאים! The reason it is considered like two bodies is based on a פּסוק that essentially views this animal as קודש וחולין מעורבין. This would seem to be a contradiction to our גמרא which says it is דרבנן. See the משנה למלך in הלכות כלאים פּרק ט' הל' א who explains that the גמרא in מכות is referring to prior to פּדייה, whereas our גמרא is talking about after you were פּודה Apparently, you see that after פּדייה it is not considered כלאים and the only issue is using it for work. There is another נפקא מינה. When dealing with קודם פּדייה, then the issue is כלאים so being מרביע a male or female would be an איסור דאורייתא. However, in our גמרא where it is after פּדיון, there is no longer an issue if כלאים. Consequently, the issue is only עבודה and the משנה למלך says that the work is done by the female who has kids so only if the female is פּסולי המוקדשין is there an איסור עבודה. However, see the חתם סופר in יו"ד סימן ש"ה who says the exact opposite—that only the males are considered doing a מעשה and only they are forbidden to be מרביע.
  2. The גמרא says that on חול המועד things are either מותר or פּטור which implies they can never be חייב. This גמרא goes well with those who hold that חול המועד is דרבנן. However, if you hold חול המועד is a דין דאורייתא, why does the גמרא never give a case of חייב? The ריטב"אsays that חול המועד is only איסור עשה. Consequently, there would be no מלקות and it could not say חייב. However, see the נימוקי יוסף who says that we learn חול המועד from the פּסוק of חג המצות תשמור, and anytime it says השמר, פּן, or אל it means a לאו! He therefore says that you don’t get מלקות because it is a לאו שבכללות. See the טורי אבן in חגיגה דף י"ח ד"ה רבי who says that according to the נימוקי יוסף, the חיוב to refrain from doing מלאכה on חול המועד applies to women as well since it is a לאו (while this would not be true according to the ריטב"א since it is a מצות עשה שהזמן גרמא.)

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Shaklya v’Tarya Summary by Rabbi Yaakov Blumenfeld - 12a - 12b