Beitzah

MISHNAH. ONE MAY NOT TAKE WOOD FROM A HUT BUT ONLY FROM [WHAT IS] ADJACENT TO IT.1 GEMARA. Why may he not [take wood] from the hut:2 because he thereby demolishes a tent!3 Then [if he takes it] from what is adjacent thereto he likewise demolishes a tent!4 — Said Rab Judah in Samuel's name: By the term adjacent understand adjacent to the walls.5 R. Menasiah says: You can even say that they are not adjacent to the walls,6 but this was taught with respect to [tied] bundles.7 R. Hiyya son of Joseph recited in the presence of R. Johanan: One may not take wood [on a Festival] from a hut but only from what is adjacent to it, and R. Simeon permits it. They agree, however, with respect to a Tabernacle on the Feast of Tabernacles that it is forbidden;8 but if he stipulated concerning it,9 everything depends upon his reservation. ‘And R. Simeon permits it;’ but surely he is pulling down a tent! — Answered R. Nahman b. Isaac: We treat here of a collapsed hut and R. Simeon follows his opinion, for he does not hold the prohibition of mukzeh.10 For it was taught: The oil left over in a lamp or in a dish11 is forbidden [to be used on Sabbath], but R. Simeon permits it.12 But what comparison is it? There the man sits and waits for the going out of the lamp,13 but here does then a man sit and wait for his hut to collapse? — Said R. Nahman b. Isaac: We treat here of a tottering hut, so that he had his mind set upon it since the day before.14 ‘They agree, however, with respect to a Tabernacle on the Feast of Tabernacles that it is forbidden; but if he stipulated concerning it everything depends upon his reservation.’ Is then a stipulation concerning it of any avail? Surely R. Shesheth said on the authority of R. Akiba: Whence do we know that the wood of the Tabernacle is forbidden [for use] the entire seven days [of the Festival]? From the verse: [On the fifteenth day of the seventh month is] the feast of Tabernacles for seven days unto the Lord.15 And it was taught R. Judah b. Bathyra says: Whence do we know that just as the Festival offering bears the name of Heaven so also the Sukkah [Tabernacle] bears the name of Heaven: Because the text says ‘the feast [hag]16 of tabernacles for seven days unto the Lord’,15 just as the Festival offering is for the Lord17 so is the Sukkah for the Lord!18 Said R. Menasiah the son of Raba:19 The concluding clause20 refers to an ordinary hut,21 but the stipulation with respect to a Festival booth22 is of no avail. Yet is it not [valid] in the case of a Festival booth? Surely it was taught: If one covered it [the Festal booth] according to law and decorated it with hand-made carpets and tapestries, and hung therein nuts, almonds, peaches, pomegranates and bunches of grapes, vines, oils,23 and fine meal, and wreaths of ears of corn, it is forbidden to make use of them until the termination of the last day of the Festival; and if he stipulated thereon, everything depends upon his stipulation!24 — Abaye and Raba both say: This refers to one who says [before the Festival] ‘I will not stand aloof from them25 right through the period of twilight,’ so that the sanctity [of the Festival] did not fall upon them;26 but as to the wood of the Festival booth, since sanctity did fall upon it27 it becomes mukzeh for the entire seven days. But in what respect is this different from what was stated: If one set aside seven Ethrogim28 for the seven days of the Festival,29 Rab says, [After] fulfilling his obligation with each one [of them], they may be eaten immediately;30 and R. Assi says: [After] fulfilling his obligation with each one [of them] they may be eaten on the morrow?31 — There where the nights are separated from the days,32 each day is a separate obligation; but here where the nights are not separated from the days,33 all the [seven] days are regarded as one long day. as part of the covering of the roof. regarded as mukzeh, as it was forbidden then to remove part of it on account of the prohibition of demolishing. Hence the first Tanna holds that even when it collapses it remains forbidden as mukzeh. R. Simeon, however, does not accept the prohibition of mukzeh at all, hence it is permitted. the oil is regarded as mukzeh on account of a prohibition and remains forbidden even after the light goes out. R. Simeon permits it, because he rejects the prohibition of mukzeh. Shab. 44a. the very beginning; hence R. Simeon does not regard it as mukzeh. quite analogous to the residue of the oil in the lamp or dish. stipulated that this should not happen; therefore it does not become mukzeh. prohibition of demolishing. that particular duty, and since that has been fulfilled, it is no longer mukzeh.