Resources for Yevamos daf 33
מראה מקומות
1. The גמרא explains the cases of בת אחת as when the child got שתי שערות on Shabbos or after he became טמא. The משמעות is that there is no איסור whatsoever for children. There is a גמרא in סנהדרין דף נ"ה ע"ב that says that if a child is בא על הבהמה then we kill the animal but not the child even though it is considered a תקלה because Hashem has mercy on the child. It’s משמע there that there is an עברה but the child just doesn’t get punished for it. The אור שמח inהלכות איסורי ביאה פּרק ג׳ הל ב says an incredible חידוש to answer this question. He says (based on a חתם סופר) that the שיעור of “שנים” (13 years of age) is a הלכה למשה מסיני that is only for a ישראל. However, there is no such הלכה למשה מסיני for נכרים. Therefore, נכרים are actually חייב on שבע מצוות once they reach the age of "בר דעת"(presumably around ten years old). As such, the אור שמח suggests that when it comes to an איסור that are part of שבע מצוות, then even a קטן ישראל is considered מצווה in them, but he just doesn’t get punished because Hashem has mercy on him (whereas a נכרי would be נהרג if he was a בר דעת). Therefore, our גמרא which is discussing שבת וטומאה, there is no חיוב at all for a child, whereas the גמרא in סנהדרין is discussing a case of בא על הבהמה which a בן נח is חייב on so it is considered an עברה that the child is just not punished for. The חלקת יואב in או"ח סימן א as well as the בית שערים in יו"ד סימן תל"ז suggest that a קטן is not מחויב at all in anything that requires דעת which includes שבת וטומאה. However, when it comes to something where they get הנאה from they are חייב since, as the בית שערים explains it, even a מתעסק (someone who had no דעת to do the מעשה they did) is חייב on things he gets הנאה from. Therefore, by the case of בא על הבהמה we don’t kill the child only because Hashem has mercy on him since there it is a case where there is הנאה. In שו"ת רע"א תנינא סימן קל"ד, Rebbe Akiva Eiger z”l says that the גמרא in סנהדרין doesn’t mean the child is really חייב. Rather “Hashem has mercy on children” means Hashem had mercy on them and therefore removed all מצוות and חיובים from children. This explains why according to some ב"ד is not מצווה להפרישו. When the גמרא calls it a תקלה it is only because it is something that when he gets older will be very bad. The קובץ הערות in סימן ל"ג אות ח says that the גמרא in סנהדרין just means the סיבת האיסור is there, but it isn’t חל in practice. By our גמרא where we are discussing אין איסור חל על איסור, we are only concerned with איסורים when they are חל in practice.
2. The גמרא says that שחיטה is כשרה בזר. רש"י comments that “therefore there is no זרות” and doesn’t say therefore there is no זרות nor איסור שבת. The שער המלך inביאת מקדש פּרק ו׳ הל י is מדייק from here that even though שחיטה is כשרה בזר, there is no היתר for the זר to be מחלל שבת in the בית המקדש by doing the שחיטה like there is a for a כהן. The בית הלוי in חלק ב׳ סימן ט suggests the reason is that since the ישראל is not מצווה in the שחיטה of the קרבן (even though it’s כשרה), we cannot allow him to be מחלל שבת for it. The רש"ש here adds that this is the simple reading of the גמרא on the previous דף that said “שבת...כשהותרה במקדש אצל כהנים...ולא לזרים” which sounds like even the שחיטה wasn’t הותרה. However, he points out that the משנה at the end of the 5th פּרק of פּסחים says that “a ישראל can do the שחיטה of the קרבן פּסח” and a few משניות later says “כמעשיהו בחל כך מעשיהו בשבת” which sounds like a ישראל could do the שחיטה even on שבת. However, he says קרבן פּסח might be different since לכתחילה the בעלים are supposed to do the שחיטה themselves. The חזון אי"ש inסימן קל"ד לדף ל"ג also disagrees with the שער המלך and says that our רש"י just meant that since there is no זרות there is no איסור שבת either. He brings a proof that this is the הלכה from the fact that the משנה in יומא says that the on יוה"כ the כהן גדול would shecht most of the סימנים of the קרבן and a regular כהן would complete the שחיטה. If it were true that someone who wasn’t מצווה had no היתר to shecht, then a כהן הדיוט would not have been allowed to shecht since only a כהן גדול is מצווה on the עבודה של יוה"כ.