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Kollel Iyun Hadaf, Jerusalem

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Beitzah 33



(a) When (after prohibiting supporting a pot with a block if wood) the Mishnah writes 'and the same *with* a door' - it means that one may also not support a door with a block of wood. We amend 've'Chein *ba*'Deles' to read 've'Chein *ha*'Deles'.

(b) We reject the initial text (which means that one may not support a pot with a door, either) - because given the weight of a door, it would probably break the pot.

(c) Rebbi Shimon is the Tana who permits using a block of wood for these purposes.

(d) Rebbi Elazar b'Rebbi Shimon permits leading an animal with a stick. That does not mean that he and his father are of the same opinion here (i.e. that the stick is not Muktzah and therefore permitted) - because even though *Rebbi Elazar* definitely holds like *his father* - with regard to Muktzah), *his father* does not necessarily hold like *him*. He (Rebbi Shimon) may well agree with the Tana Kama, who forbids leading the animal with a stick, not because of Muktzah (like we thought until now), but because it looks as if he is taking his animal to market to sell.

(a) 'Chizra' is a sharp stick (from a specific type of tree) that is potentially fit to be used as a spit-rod. Rav Nachman forbids it to be used as such on Yom-Tov - because, due to the fact that he did not shape it before Yom-Tov, it is Muktzah.

(b) Rav Sheshes holds like Rebbi Shimon, who does not hold of Muktzah.


1. In the first Lashon, even Rav Sheshes concedes that a wet Chizra may not be used - because it is not fit to be used as fire-wood (and is therefore Muktzah even according to Rebbi Shimon).
2. In the second Lashon (where Rav Nachman concedes that a dry Chizra is permitted) Rav Sheshes permits even a wet one - because it can be used for a large fire.
(a) The Gemara rules that a dry Chizra is permitted, but a wet one is not.

(b) Rashi overrules the Gemara's decision - on the basis of the accepted ruling (in other places) that the Halachah is like Rebbi Shimon regarding Muktzah (see Tosfos DH 've'Hilchesa').

(c) Rashi rules that Madurta, Beraisa, Kedeirah, Pur'ya and Chavita - are all permitted - because we also rule Rebbi Shimon regarding 'Davar she'Ein Miskavein'. (Note: These are all cases of 'Pesik Reisha', which even Rebbi Shimon normally concedes is forbidden).

(d) The Amora'im who rule strictly in all those cases, explains Rashi - are all disciples of Rav, who rules like Rebbi Yehudah, with regard to both Muktzah and 'Davar she'Ein Miskavein' (See Tosfos DH 'Darash').

(a) Rava forbids a woman to enter a wood-store to fetch a fire-brand - because a fire-brand is designated for fire-wood and not for anything else.

(b) Rava also forbids a fire-brand that was designated as a poker on Yom- Tov, if it broke.

(c) Rava holds like Rebbi Yehudah.

(a) Rava instructed his servant to roast him a goose and to throw the intestines to his cat. The intestines ought to have been Muktzah, seeing as Rava holds like Rebbi Yehudah - and according to Rebbi Yehudah, whatever is prepared for a person, is not fit for an animal.

(b) We reconcile Rava however - by pointing out that intestines go off from one day to the next, and consequently, they were prepared for animals already from before Yom-Tov.

(a) Rebbi Eliezer permits taking a splinter of wood - even from the Chatzer, and even to pick one's teeth.

(b) The reason that he uses the term 'from in front of him' with regard to splinters for picking his teeth, and the courtyard, with regard to making a fire, is because the Rabbanan dispute each of the two points that he makes (as we shall now see).

(c) The Rabbanan forbid collecting wood to pick one's teeth, even it is from the house; and they forbid collecting from the Chatzer, even it is to light a fire.

(d) The Mishnah forbids the production of fire on Yom-Tov - whether it is from wood, stones, earth, tiles or water.




(a) Rav Yehudah maintains that there is no 'Tikun K'li' by animal food - meaning that one is permitted to shape a tooth-pick out of things such as straw and bamboo leaves on Shabbos, since they are animal food..

(b) One is ...

  1. ... permitted to move Besamim-wood or wave it in front of a sick person.
  2. ... also permitted to roll it in one's hand in order to bring out the smell on Yom-Tov.
(c) It is however, Asur *mi'd'Oraysa* to break them in order to pick one's teeth.

(d) Breaking them in order to bring out the smell, is Asur *mi'de'Rabbanan*.

(a) The Beraisa forbids breaking them in order to bring out the smell - because one might come to break them in order to make a tooth-pick.

(b) Rav Yehudah reconciles his opinion (which permits Tikun K'li by animal food) with this Beraisa, which renders him Chayav Chatas - by establishing the Beraisa by hard wood, which is not fit for animal food.

(c) The Reisha nevertheless permits rolling them in one's hand - because (after adding a few words, we conclude that) the Reisha is speaking about soft wood, which one is even permitted to break for a tooth-pick, and the Seifa, about hard wood.

(a) We just explained that one may not break hard Besamim-wood to smell, in case one comes to do it to make a tooth-pick. The reason that one is Chayav for breaking the wood for a tooth-pick, and not for breaking it to smell is - because a tooth-pick is a K'li, and one is Chayav for making a K'li, whereas a piece of wood for smelling is not a K'li.

(b) Rebbi Zeira quoting Rav Chisda reconciles two other Beraisos in the same way. We explain the Mishnah in Shabbos, which permits breaking open a barrel haphazardly to obtain the dried figs inside it, ignoring the possibility that one may come to make a neat opening, for which he will be Chayav Chatas - by establishing it (initially) according to the Rabbanan; whereas the author of the Beraisa which forbids breaking Besamim-wood to smell, is Rebbi Eliezer.

(c) Rav Yehudah used to break off large sticks from pieces of hard wood, despite the fact that the pieces were fit to fashion handles for various tools (which adds to the Kashya - which we just answered - on Rav Yehudah and Rebbi Zeira quoting Rav Chisda, who forbid breaking splinters from hard wood in case one comes to break off tooth-picks.

(a) We answered the above Kashyos by introducing a Machlokes between Rebbi Eliezer and the Rabbanan. Rebbi Eliezer holds with regard to someone who breaks a splinter off a large piece of wood to form a tooth-pick ...
  1. ... on Shabbos be'Shogeg - that he is Chayav Chatas.
  2. ... on Yom-Tov be'Meizid - that he gets Malkos.
(b) According to the Rabbanan - in both cases, he only contravenes an Isur de'Rabbanan (seeing as he did nothing but break off a piece of wood, without fashioning it).

(c) Rebbi Eliezer, who renders someone Chayav for breaking off a tooth-pick from a piece of wood, issues a decree forbidding breaking it to smell; whereas, the Rabbanan, who do not render him Chayav for breaking off a tooth-pick, will not decree. According to them, breaking the wood to bring out the smell is permitted.

11) Rebbi Eliezer decrees whenever what he is doing could lead to a Chiyuv Chatas. This does not however mean, that he will disagree with the Mishnah which permits breaking a barrel haphazardly to obtain the dried figs inside it (in spite of the fact that one may come to make a neat opening) - because that Mishnah, according to him, speaks by a broken barrel, whose pieces are stuck together with resin. Consequently, it is highly unlikely that one will intentionally cut a neat opening into it, and Chazal did not therefore decree in that case. (See also Tosfos, DH 'Ki Tanya'). Note: From the Sugya, it appears that the Rabbanan would also have decreed, forbidding to break a piece of wood to smell, had breaking off a splinter of wood been an Isur d'Oraysa. In that case, it is unclear why it is only according to *Rebbi Eliezer*, that the Gemara establishes the Mishnah in Shabbos by a broken barrel, and not according to the Rabbanan, too.


(a) Rebbi Shimon permits collecting wood from the courtyard, even if one piles it into heaps in the process. The Rabbanan forbid it - because it looks as if one is gathering the wood for after Yom-Tov.

(b) Rebbi Eliezer nevertheless permits it - because, he argues, the pot on the stove is clear evidence that he is collecting the wood for Yom-Tov, and not for afterwards.

(c) Our Mishnah forbids heating tiles (for cooking purposes) on Yom-Tov. Rabah bar bar Chanah gives the reason for this 'Mipnei she'Tzarich le'Badkan' - meaning that they need to be examined for strength, to see whether they can take so much heat. This cannot be done on Yom-Tov, because it may transpire that the tiles are not strong enough, and they crack from the heat, in which case, they will have been heated for nothing (and Chazal are always wary of excessive bother on Shabbos).

(d) Others say 'Mipnei she'Tzarich le'Chasman' - which means that the tiles need to be strengthened, in order to become fit for use, and that constitutes 'Tikun K'li'.

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