## Beitzah Daf 31b

###### Beitzah 31b:1
[Beitzah 31b:1](https://torahapp.org/share/book/Beitzah/r/31b:1)

**גְּמָ׳** וְהָאָמְרַתְּ רֵישָׁא אֵין מְבַקְּעִין כְּלָל? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: חַסּוֹרֵי מְחַסְּרָא וְהָכִי קָתָנֵי: אֵין מְבַקְּעִין מִן הַסְּוָאר שֶׁל קוֹרוֹת, וְלֹא מִן הַקּוֹרָה שֶׁנִּשְׁבְּרָה בְּיוֹם טוֹב. אֲבָל מְבַקְּעִין מִן הַקּוֹרָה שֶׁנִּשְׁבְּרָה מֵעֶרֶב יוֹם טוֹב.

**William Davidson Edition - English:**
**GEMARA:** The Gemara wonders at the wording of the mishna: **But didn’t you say in the first clause** of the mishna that **one may not chop** beams **at all** on a Festival, ostensibly due to the extra effort involved? Why, then, does the mishna later define how one may chop, and even permit the use of a cleaver? **Rav Yehuda said** that **Shmuel said:** The mishna **is incomplete and is teaching the following: One may not chop** wood **from the pile of beams** intended for construction, **nor from a beam that broke on the Festival** itself, as it is considered *muktze*. **However, one may chop** wood **from a beam that broke on the eve of the Festival,** since it has presumably been designated as firewood.


###### Beitzah 31b:2
[Beitzah 31b:2](https://torahapp.org/share/book/Beitzah/r/31b:2)

וּכְשֶׁהֵן מְבַקְּעִין — אֵין מְבַקְּעִין לֹא בְּקַרְדּוֹם וְלֹא בְּמַגָּל וְלֹא בִּמְגֵרָה, אֶלָּא בְּקוֹפִיץ. תַּנְיָא נָמֵי הָכִי: אֵין מְבַקְּעִין עֵצִים לֹא מִן הַסְּוָאר שֶׁל קוֹרוֹת וְלֹא מִן הַקּוֹרָה שֶׁנִּשְׁבְּרָה בְּיוֹם טוֹב, לְפִי שֶׁאֵינוֹ מִן הַמּוּכָן.

**William Davidson Edition - English:**
Yet even **when one chops** such a beam, it must not be done in the weekday manner; an adjustment must be made. Therefore, **one may not chop** it **neither with an ax, nor with a saw, nor with a sickle, but with a cleaver.** The Gemara comments: **This** opinion, which is in accordance with the opinion of Shmuel, **is also taught** in a *baraita*: **One may not chop wood, neither from the pile of beams nor from the beam that broke on the Festival** itself, **as it is not considered prepared.**


###### Beitzah 31b:3
[Beitzah 31b:3](https://torahapp.org/share/book/Beitzah/r/31b:3)

וְלֹא בְּקַרְדּוֹם. אָמַר רַב חִינָּנָא בַּר שֶׁלֶמְיָא מִשְּׁמֵיהּ דְּרַב: לֹא שָׁנוּ אֶלָּא בְּנַקְבוּת שֶׁלּוֹ, אֲבָל בְּזַכְרוּת שֶׁלּוֹ — מוּתָּר.

**William Davidson Edition - English:**
It is taught in the mishna that even when it is permitted to chop wood on a Festival, one may **not** do so **with an ax. Rav Ḥinnana bar Shelemya said in the name of Rav: They taught** this prohibition **only** with regard to a case where one chops **with its female** side, i.e., the broad side of the ax, as was normally done. **But** if one chops **with its male** side, i.e., the narrow side, this **is permitted** because it is an unusual manner of chopping.


###### Beitzah 31b:4
[Beitzah 31b:4](https://torahapp.org/share/book/Beitzah/r/31b:4)

פְּשִׁיטָא, בְּקוֹפִיץ תְּנַן! מַהוּ דְּתֵימָא: הָנֵי מִילֵּי קוֹפִיץ לְחוֹדֵיהּ, אֲבָל קַרְדּוֹם וְקוֹפִיץ, אֵימָא: מִגּוֹ דְּהַאי גִּיסָא אָסוּר — הַאי גִּיסָא נָמֵי אָסוּר, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara challenges: **It** is **obvious** that one may do so in this unusual fashion, as **we learned** in the mishna that it is permitted to chop **with a cleaver,** and chopping with the narrow side of an ax is similar to chopping with a cleaver. The Gemara explains: It was necessary to teach this *halakha* **lest you say: This applies only** to **a cleaver,** as it is narrow on both sides, **but** with regard to a tool that is **an ax** on one side **and** like **a cleaver** on the other, one might **say: Since this side,** that which is like an ax, **is prohibited, the other, side,** which is like a cleaver, should **also** be **prohibited.** Rav therefore **teaches us** that the cleaver side is in fact permitted.


###### Beitzah 31b:5
[Beitzah 31b:5](https://torahapp.org/share/book/Beitzah/r/31b:5)

וְאִיכָּא דְּמַתְנֵי לַהּ אַסֵּיפָא: אֶלָּא בְּקוֹפִיץ. אָמַר רַב חִינָּנָא בַּר שֶׁלֶמְיָא מִשְּׁמֵיהּ דְּרַב: לֹא שָׁנוּ אֶלָּא בְּזַכְרוּת שֶׁלּוֹ, אֲבָל בְּנַקְבוּת שֶׁלּוֹ — אָסוּר. פְּשִׁיטָא, וְלֹא בְּקַרְדּוֹם תְּנַן! מַהוּ דְּתֵימָא: הָנֵי מִילֵּי קַרְדּוֹם, אֲבָל קוֹפִיץ וְקַרְדּוֹם, אֵימָא: מִגּוֹ דְּהַאי גִּיסָא שְׁרֵי — הַאי גִּיסָא נָמֵי שְׁרֵי, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
**And some teach this** *halakha* in relation **to the latter clause** of the mishna: **Rather, with a cleaver. Rav Ḥinnana bar Shelemya said in the name of Rav: They taught** that it is permitted to chop wood on a Festival from a beam that was broken the day before, as stated previously, when one does so **only with its male** side; **but** if he chops **with its female** side, **it is prohibited.** The Gemara challenges: This is **obvious.** Didn’t **we learn** in the mishna that one may **not** use **an ax?** The Gemara answers: It was necessary to teach this *halakha* **lest you say: This** prohibition **applies** only to **an ax, but** with regard to a utensil that is both **an ax and a cleaver,** i.e., that is broad on one side and narrow on the other, one might **say: Since this side,** the narrower one, **is permitted, the other,** broader **side** should **also** be **permitted.** Rav therefore **teaches us** that they did not permit one side due to the other.


###### Beitzah 31b:6
[Beitzah 31b:6](https://torahapp.org/share/book/Beitzah/r/31b:6)

**מַתְנִי׳** בַּיִת שֶׁהוּא מָלֵא פֵּירוֹת וְנִפְחַת — נוֹטֵל מִמְּקוֹם הַפְּחָת. רַבִּי מֵאִיר אוֹמֵר: אַף פּוֹחֵת לְכַתְּחִלָּה וְנוֹטֵל.

**William Davidson Edition - English:**
**MISHNA:** If there is **a house that is filled with produce** and locked on all sides, **and a hole formed** in one of its walls or its roof, **one may remove** produce **through the place of the hole.** The produce is not considered *muktze*, even though one cannot reach it without the existence of the hole. **Rabbi Meir says: One may even make a hole *ab initio* and take** produce through that opening.


###### Beitzah 31b:7
[Beitzah 31b:7](https://torahapp.org/share/book/Beitzah/r/31b:7)

**גְּמָ׳** אַמַּאי? וְהָא קָא סָתַר אֻהְלָא! אָמַר רַב נְחוּמִי בַּר אַדָּא אָמַר שְׁמוּאֵל: בְּאַוֵּירָא דְלִיבְנֵי. אִינִי?! וְהָאָמַר רַב נַחְמָן: הָנֵי לִיבְנֵי דְּאִיַּיתּוּר מִבִּנְיָנָא — שְׁרֵי לְטַלְטוֹלִינְהוּ בְּשַׁבְּתָא, הוֹאִיל וַחֲזֵי לְמִזְגֵּא עֲלַיְיהוּ. שַׁרְגִינְהוּ — וַדַּאי אַקְצִינְהוּ!

**William Davidson Edition - English:**
**GEMARA:** The Gemara wonders at Rabbi Meir’s statement: **Why** does he permit one to make a hole in order to remove the produce *ab initio*? **Isn’t** one who does so **dismantling a tent,** thereby performing a biblically prohibited labor? **Rav Naḥumi bar Adda said** that **Shmuel said:** Here, it is referring **to bricks** placed **one on top of the other [*aveira delivni*]** but not cemented together. This is not considered a building at all. The Gemara challenges: **Is that so? But didn’t Rav Naḥman say:** With regard to **these bricks remaining from a building, it is permitted to handle them on Shabbat, since they are fit to sit on;** however, if **one arranged them** in rows, one on top of the other, **he has certainly set them aside** from his intentions? This indicates that even bricks placed on top of one another without being cemented together are nonetheless considered *muktze*.


###### Beitzah 31b:8
[Beitzah 31b:8](https://torahapp.org/share/book/Beitzah/r/31b:8)

אָמַר רַבִּי זֵירָא: בְּיוֹם טוֹב אָמְרוּ, אֲבָל לֹא בְּשַׁבָּת. תַּנְיָא נָמֵי הָכִי, רַבִּי מֵאִיר אוֹמֵר: אַף פּוֹחֵת לְכַתְּחִלָּה וְנוֹטֵל. בְּיוֹם טוֹב אָמְרוּ, אֲבָל לֹא בְּשַׁבָּת.

**William Davidson Edition - English:**
**Rabbi Zeira said:** Rabbi Meir was referring to a Festival. **On a Festival they said** that one may do so, **but** they did **not** allow it **on Shabbat** even in such a manner, and Rav Naḥman was speaking of Shabbat. **This** opinion **was also taught** explicitly in the following *baraita*: **Rabbi Meir says: One may even make a hole** on a Festival ***ab initio* and remove** the produce from inside; **they said** this with regard to **a Festival, but not** with regard to **Shabbat.**


###### Beitzah 31b:9
[Beitzah 31b:9](https://torahapp.org/share/book/Beitzah/r/31b:9)

אָמַר שְׁמוּאֵל: חוֹתָמוֹת שֶׁבַּקַּרְקַע — מַתִּיר, אֲבָל לֹא מַפְקִיעַ וְלֹא חוֹתֵךְ. שֶׁבַּכֵּלִים — מַתִּיר וּמַפְקִיעַ וְחוֹתֵךְ, אֶחָד שַׁבָּת וְאֶחָד יוֹם טוֹב.

**William Davidson Edition - English:**
**Shmuel said:** In the case of **fastenings** made of knotted ropes **that** are attached **to the ground** and that serve as closures for doors of cellars and caves, **one may untie** the knot, **but one may not unravel** the rope itself into its constituent fibers **nor cut** the rope. This constitutes the prohibited labor of dismantling the cellar or cave on Shabbat. With regard to fastenings **that are on** the doors of **vessels,** e.g., cupboards, it is permitted to **untie, or unravel, or cut** them if necessary, **both** on **Shabbat and** on **a Festival,** as the prohibition against dismantling does not apply to vessels.


###### Beitzah 31b:10
[Beitzah 31b:10](https://torahapp.org/share/book/Beitzah/r/31b:10)

מֵיתִיבִי: חוֹתָמוֹת שֶׁבַּקַּרְקַע, בְּשַׁבָּת — מַתִּיר אֲבָל לֹא מַפְקִיעַ וְלֹא חוֹתֵךְ. בְּיוֹם טוֹב — מַתִּיר וּמַפְקִיעַ וְחוֹתֵךְ!

**William Davidson Edition - English:**
The Gemara **raises an objection** to this from the following *baraita*: In a case of **fastenings that** are attached **to the ground,** which are on doors, **on Shabbat one may untie** the rope **but not unravel or cut** it. Although it is permitted to do so by Torah law, the Sages prohibited it. However, **on a Festival, one may untie or unravel or cut** it, as this is not prohibited even by rabbinic law. This appears to contradict the opinion of Shmuel, who does not differentiate between Shabbat and Festivals.


###### Beitzah 31b:11
[Beitzah 31b:11](https://torahapp.org/share/book/Beitzah/r/31b:11)

הָא מַנִּי — רַבִּי מֵאִיר הִיא, דְּאָמַר: אַף פּוֹחֵת לְכַתְּחִלָּה וְנוֹטֵל, וּפְלִיגִי רַבָּנַן עֲלֵיהּ, וַאֲנָא דַּאֲמַרִי כְּרַבָּנַן. וּמִי פְּלִיגִי רַבָּנַן עֲלֵיהּ בְּחוֹתָמוֹת שֶׁבַּקַּרְקַע? וְהָתַנְיָא: מוֹדִים חֲכָמִים לְרַבִּי מֵאִיר בְּחוֹתָמוֹת שֶׁבַּקַּרְקַע, שֶׁבְּשַׁבָּת מַתִּיר — אֲבָל לֹא מַפְקִיעַ וְלֹא חוֹתֵךְ, בְּיוֹם טוֹב — מַתִּיר וּמַפְקִיעַ וְחוֹתֵךְ!

**William Davidson Edition - English:**
Shmuel could respond: In accordance with **whose** opinion **is this** *baraita*? **It is** in accordance with the opinion of **Rabbi Meir, who said: One may even make a hole and remove** produce ***ab initio*, whereas the Rabbis disagree with him** and prohibit it, **and I spoke in accordance with** the opinion of **the Rabbis.** The Gemara asks: **And do the Rabbis disagree with him with regard to** doors **sealed to the ground? But isn’t it taught** in a *baraita*: **The Rabbis concede to Rabbi Meir with regard to** doors **sealed to the ground that one may untie** them **on Shabbat but not unravel or cut** them, **while on a Festival one may untie or unravel or cut** them?