Beitzah

[Moreover] we have learnt there:1 But [one may] not [clear away] the store-house; and Samuel said: What means ‘but [one may] not [clear away] the storehouse’? [It means,] But one may not clear away the entire store2 lest he come to level out hollows.3 Now what is the law here?4 [Do I say that] it is forbidden there, on the Sabbath, because it is stringent, but on a Festival which is less stringent it is permitted; or perhaps [I can argue], if there where there is disturbance of study, you say that it is forbidden, here where there is no disturbance of study how much the more? [Furthermore] we have learnt here: ONE MAY LET DOWN FRUIT THROUGH A TRAP-DOOR ON A FESTIVAL; and R. Nahman said: They taught this only with respect to the same roof, but not from one roof to another. And it was likewise taught: One may not move [things] from one roof to another even when the roofs are level with each other.5 Now how is it there [on the Sabbath]?6 [Do I say that] here only it is forbidden, because a Festival is less stringent and [people] might come to treat it lightly, but on a Sabbath which is stringent and [people] will not come to treat it lightly, it is allowed; or perhaps [I can argue], if here, where loss of fruit is involved, you say that it is not [permitted] there, where no damage of fruit is involved, how much the more? [Again] it was taught here:7 He may not let them [the bundles] down through windows with ropes, nor may he bring then, down by means of ladders. How is it there?8 [Do I say that] only here, on a Festival it is forbidden, because no disturbance of study is involved, but [there] on the Sabbath, where there is a disturbance of study, it is allowed: or perhaps [I can argue], if here where damage of fruit is involved, you say that it is forbidden, there where no damage of fruit is involved, how much the more? The questions remain undecided. AND ONE MAY COVER UP FRUIT. ‘Ulla said: Even a stack of loose bricks.9 R. Isaac said: [Only] fruits which are useable [may be covered]. And R. Isaac follows his opinion [expressed elsewhere]; for R. Isaac said: A utensil may be handled [on Sabbath] only for the benefit of a thing which itself may be handled on the Sabbath.10 We have learnt: ONE MAY COVER UP FRUIT WITH VESSELS; only fruit but not a stack of loose bricks! — The same is true even of a stack of loose bricks; but because he teaches in the first part [of the Mishnah], ONE MAY LET DOWN FRUIT,11 he teaches also in the concluding part, ONE MAY COVER UP FRUIT. We have learnt: AND LIKEWISE JARS OF WINE AND JARS OF OIL!12 — We are dealing here with tebel.13 This too is logical: for if you maintain [that we are dealing with] jars of wine and oil which are permitted, surely this he already teaches in the first clause, viz., FRUITS!14 — It is especially necessary to teach this with respect to jars of wine and oil; for I might have thought that the Rabbis took into consideration only a great loss,15 but a small loss they did not take into consideration, so he informs us [that it is not so]. We have learnt: ON A SABBATH YOU MAY PLACE A VESSEL BENEATH THE DROPS OF RAIN!16 — [It deals here] with respect to rain fit for use.17 Come and hear: One may spread a mat over bricks on a Sabbath!18 — [It treats of bricks] that were left over from a building and which are fit to sit on. Come and hear: You may spread a mat over stones on a Sabbath!19 — [It treats] of smoothly pointed stones which are fit for a privy. Come and hear: One may spread a mat over a beehive on a Sabbath,20 in sunny weather on account of the sun and in rainy weather on account of the rain, provided that he does not intend to capture [the bees]! — There likewise [it treats of a case] where it contains honey.21 R. Ukba of Meshan22 said to R. Ashi: This is well in summer when there is honey [in the hive], but in winter how is it to be explained? — It is especially necessary to teach this with respect to the two honeycombs.23 But these two honeycombs are mukzeh!24 — We deal here with a case where he reserved them [for his use]. But what if he did not reserve them for his use? [It is] forbidden! Then instead of teaching, ‘provided that he does not intend to capture [the bees]’, he should teach a distinction with respect to [the first case] itself,25 [viz.], This applies only when he has reserved them for his use, but if he did not reserve them for his use it is forbidden? — This is what he means to say; even though he has reserved then, [for his use he may cover them with a mat] provided always that he does not intend to capture [the bees]. How have you explained it:26 according to R. Judah who holds the law of mukzeh?27 But say the concluding part: provided that he does not intend to capture [the bees]: this is in accordance with R. Simeon, who says, An unintentional act is permitted!28 — Do you then think [the concluding clause] is according to R. Simeon? Surely Abaye and Raba both said: R. Simeon agrees [that it is forbidden] in the case of ‘Cut off his head but let him not die’.29 — In point of fact, the whole [Mishnah there] is according to R. Judah, and we are dealing here with a case where it [the beehive] has a little window;30 and do not say, ac cording to R. Judah provided that he does not intend to capture [the bees] Hence bricks are the same. receiving them. B.K., Sonc. ed. p. 566, n. 5. something forbidden. V. Shab. 50b. Whereas R. Judah is of the opinion that all unintentional act is prohibited. inevitably result in a forbidden act, R. Simeon agrees that it is forbidden. Here too, he inevitably captures the bees, so that even R. Simeon should forbid it. V. Keth., Sonc. ed. p. 20, n. 8.