The Eddie B Sit edition, an audio series of the Talmud Bavli, Masechet Beitzah, has been dedicated anonymously for the refuah sheleimah of Meir ben Esther. We recite the prayer: El na refa na lo, El na refa na lo, El na refa na lo among the other sick of His people Israel, amen. Additionally, Masechet Beitzah has been dedicated for the elevation of the soul of Sarah bat Mazal. May her soul find rest in the Garden of Eden, amen. We bless our anonymous sponsor that with the help of Hashem, he should be blessed with long life, health, wealth, and honor, and may he merit soon to raise a family and continue all his good work for the community, amen. Today’s daf has been dedicated by Mr. Eddie B Sit in honor of Mr. Uri Nadav. May Hashem bless them, amen.
Today’s daf lamed gimmel is being studied for the elevation of the soul of Avraham ben Esther. May his soul find rest in the Garden of Eden, amen. We begin today’s daf on lamed bet amud bet. We are eight lines from the bottom. We learned in our Mishnah: “And we do not bring two barrels close to each other to place a kederah on them and put a fire underneath to cook.” What is the reason for this prohibition? Rashi explains in the Mishnah: “Because it resembles construction.” Rabbinically, it is forbidden because it appears as if one is making a tent. Why? The walls are represented by the barrels, and the kederah serves as the roof. Therefore, the Chachamim prohibited this rabbinically.
The Gemara presents a case: Amar Rav Nachman: “The stones of the bathroom.” In ancient times, bathrooms were situated in fields. They would set up two stones to sit on and relieve themselves. It is permissible to set these stones up on Yom Tov. Some of the mefarshim suggest that this is specifically where the stones were designated beforehand, avoiding the issue of muktzah. The point is that it is permissible to set these stones up. The Gemara questions Rav Nachman: “But we learned, ‘We do not bring two barrels close to place a kederah on them.’ How can you allow the stones for the bathroom?” The Gemara answers: “It is a significant difference. In the case of the barrels, you are placing a pot on top of them. The pot acts as a roof, thus resembling a tent. However, in the case of the stones, even though a person sits on them, it does not constitute a tent.” Hence, one is not making a tent with just two stones next to each other.
Rava Zuta then questions Rav Ashi: “According to you, if one builds a chair on Yom Tov that does not create a tent, is that also permitted?” If a person builds a chair, a itztaba, on Yom Tov, you are saying it is permissible? This implies that the only prohibition on Yom Tov is related to constructing tents. What about constructing a chair, which is a permanent structure? Would that not also be prohibited? The Gemara clarifies: “In that case, constructing a permanent structure is forbidden by Torah law. However, constructing a temporary structure is only rabbinically prohibited. The Chachamim enacted a decree against constructing temporary structures due to the concern that one might eventually construct a permanent structure. In contrast, with regard to the stones for the bathroom, although one is constructing something, it is a temporary structure. The Chachamim did not impose a decree here due to the necessity of maintaining human dignity.”
However, in the case of the barrels with the pot, as mentioned, there are two issues at play: the concern of constructing a temporary structure and the issue of making a tent. Therefore, for the joy of Yom Tov, the Chachamim would not waive the prohibition. The same does not apply to the stones for the bathroom, where no tent is being made. Thus, the Chachamim allow the temporary structure for the sake of human dignity.
Let us examine Rashi on this matter. Rashi explains the stones of the bathroom as large stones positioned to create a hollow space underneath for sitting. They would sit on them in the fields, specifically in designated areas for the bathroom. The case of the pot, however, involves a roof. In contrast, the case of the bathroom does not have a roof. The Gemara continues: “Amar Rav or Amar Rav Yehuda: ‘This bonfire,’ meaning how one sets up the bonfire with pieces of wood. They would place two pieces parallel to each other and then put wood across them. The Gemara states: ‘When establishing this wood for the bonfire, from top to bottom is permissible, but from bottom to top is forbidden.’ What does this mean? The Chachamim were concerned that when constructing this bonfire, one should not build it in the usual manner as that would resemble making a tent. Therefore, the Chachamim instructed that one should perform the action in a different way.
What is this different method? One should start from the top and then place the walls. By doing so, one is not constructing it in the conventional manner. Therefore, since one is starting with the roof and then filling in the walls, it is permissible. However, if one starts from the walls and then puts the roof on top, that is forbidden.
The Gemara continues to elaborate on this point with various examples. For instance, when cooking eggs, one should not place the tripod first and then the eggs on top, as that would resemble a tent. Instead, one should hold the eggs and place the tripod underneath them. The same applies when cooking food in a pot; one should hold the pot and place the barrels underneath it. The Gemara emphasizes that this method is not how one typically constructs a tent, thus making it permissible.
Next, the Gemara states: “We do not support the pot with a piece of wood.” If a person has a pot and wishes to support it, he cannot do so with a piece of wood or a door. The Gemara asks: “Who would use a door to support a pot?” The Gemara clarifies that the case refers to someone using a piece of wood to support the door instead. The reason for this prohibition is that the wood is designated for fuel and not for supporting items.
The Gemara explains further: “We do not support the pot with a piece of wood or a door because the wood is designated only for fuel.” However, Rabbi Shimon permits it, as he does not subscribe to the concept of muktzah. The Gemara then raises a question regarding the concept of muktzah. If the wood is not considered muktzah, why can it not be moved for other purposes? The Gemara addresses this by stating that the wood is primarily designated for fuel, thus making it muktzah for all other uses.
Continuing, the Gemara states: “One may not lead an animal with a stick on Yom Tov.” The reasoning is that the stick is not designated for any specific purpose and is therefore considered muktzah. Rabbi Elazar ben Rabbi Shimon permits this, as he follows his father’s opinion that there is no muktzah on Yom Tov. The Gemara then questions this reasoning, as it appears that even Rabbi Shimon would agree that the stick is forbidden because it resembles leading the animal to the marketplace.
Next, the Gemara discusses the case of a pointed branch used as a spit. Rav Nachman prohibits it as muktzah, while Rav Sheshet permits it. The Gemara explains that if the stick is moist, all agree it is forbidden. The dispute arises only with dry sticks. The one who prohibits argues that since wood is designated for fuel, it remains muktzah for other purposes. The one who permits argues that it can still be used for cooking, hence it is not muktzah.
As the discussion continues, the Gemara states that one may not make a fire on Yom Tov from wood, stones, dirt, tiles, or water. Each method of igniting a fire is prohibited due to the potential for constructing a tent. Rashi elaborates on the methods of making fire, indicating the various prohibitions involved. The Gemara continues to explore the concept of muktzah and the various rulings surrounding it.
In conclusion, the Gemara presents a rich tapestry of discussions surrounding the laws of Yom Tov, construction, and the concept of muktzah. The distinctions made throughout the discourse clarify the nuanced halachic considerations that govern our actions during sacred times, emphasizing the importance of maintaining the spirit of the day while adhering to the laws.