## Beitzah Daf 32a

###### Beitzah 32a:1
[Beitzah 32a:1](https://torahapp.org/share/book/Beitzah/r/32a:1)

הוּא דְּאָמַר כִּי הַאי תַּנָּא, דְּתַנְיָא: חוֹתָמוֹת שֶׁבַּקַּרְקַע — מַתִּיר, אֲבָל לֹא מַפְקִיעַ וְלֹא חוֹתֵךְ, אֶחָד שַׁבָּת וְאֶחָד יוֹם טוֹב. וְשֶׁבַּכְּלִי — בְּשַׁבָּת מַתִּיר, אֲבָל לֹא מַפְקִיעַ וְלֹא חוֹתֵךְ, בְּיוֹם טוֹב — מַתִּיר וּמַפְקִיעַ וְחוֹתֵךְ.

**William Davidson Edition - English:**
The Gemara responds: It was **he,** Shmuel, **who spoke in accordance with** the opinion of **that *tanna*, as it is taught** in a *baraita*: With regard to **fastenings that are to the ground,** e.g., those on doors, **one may untie** them **but not unravel or cut** them, **both** on **Shabbat and** on **a Festival. And** with regard to **those** fastenings **of a vessel, on Shabbat one may untie** them, **but one may not unravel or cut** them; **on a Festival one may untie, or unravel, or cut** them.


###### Beitzah 32a:2
[Beitzah 32a:2](https://torahapp.org/share/book/Beitzah/r/32a:2)

תָּרֵצְתְּ לָךְ רֵישָׁא, אֶלָּא סֵיפָא קַשְׁיָא!

**William Davidson Edition - English:**
The Gemara challenges further: **You have** thereby **answered the first clause** of Shmuel’s statement, with regard to fastenings attached to the ground, e.g., those on doors, by finding a *tanna* who permits untying them, as does Shmuel. **However, the latter clause** is **difficult** because the *baraita* states that one may not unravel even ropes of vessels on Shabbat, whereas Shmuel permits unraveling in all cases.


###### Beitzah 32a:3
[Beitzah 32a:3](https://torahapp.org/share/book/Beitzah/r/32a:3)

הָא מַנִּי — רַבִּי נְחֶמְיָה הִיא, דְּאָמַר: כׇּל הַכֵּלִים אֵין נִיטָּלִין אֶלָּא דֶּרֶךְ תַּשְׁמִישָׁן.

**William Davidson Edition - English:**
The Gemara answers: In accordance with **whose** opinion **is this** *baraita*? **It is** in accordance with the opinion of **Rabbi Neḥemya,** whose opinion is a minority view, **as he said: All vessels may be handled only in the manner of their** designated **use.** Therefore, the rope may not be cut, not because it is prohibited to unravel it but because one may not handle a knife for this purpose, as the designated use of the knife is cutting food rather than rope.


###### Beitzah 32a:4
[Beitzah 32a:4](https://torahapp.org/share/book/Beitzah/r/32a:4)

אִי רַבִּי נְחֶמְיָה, מַאי אִירְיָא שַׁבָּת? אֲפִילּוּ יוֹם טוֹב נָמֵי! וְכִי תֵּימָא שַׁנְיָא לֵיהּ לְרַבִּי נְחֶמְיָה בֵּין שְׁבוּת שַׁבָּת לִשְׁבוּת יוֹם טוֹב, וּמִי שַׁנְיָא לֵיהּ?

**William Davidson Edition - English:**
The Gemara challenges: **If** it is in accordance with the opinion of **Rabbi Neḥemya, why** discuss **particularly Shabbat?** The same *halakha* should apply **even on a Festival,** as there is no distinction between Shabbat and Festivals with regard to the *halakhot* of handling items. **And if you say** that there is **a distinction** according **to Rabbi Neḥemya between a rabbinic decree of Shabbat,** when a vessel may be moved only for its designated purpose, **and a rabbinic decree of a Festival,** when it may not be moved for any purpose, there is a problem. **Does he differentiate** between them in this manner?


###### Beitzah 32a:5
[Beitzah 32a:5](https://torahapp.org/share/book/Beitzah/r/32a:5)

וְהָתָנֵי חֲדָא: מַסִּיקִין בְּכֵלִים וְאֵין מַסִּיקִין בְּשִׁבְרֵי כֵלִים, וְתַנְיָא אִידַּךְ: מַסִּיקִין בֵּין בְּכֵלִים בֵּין בְּשִׁבְרֵי כֵּלִים, וְתַנְיָא אִידַּךְ: אֵין מַסִּיקִין לֹא בְּכֵלִים וְלֹא בְּשִׁבְרֵי כֵלִים.

**William Davidson Edition - English:**
**But isn’t it taught** in **one** *baraita*: On a Festival **one may kindle** fire **with vessels, but one may not kindle** fire **with shards of vessels,** as they are *muktze*? **And it is taught** in **another** *baraita*: **One may kindle** fire **both with vessels and with shards of vessels. And it is taught** in yet **another** *baraita*: **One may kindle** fire **neither with vessels nor with shards of vessels.**


###### Beitzah 32a:6
[Beitzah 32a:6](https://torahapp.org/share/book/Beitzah/r/32a:6)

וּמְשַׁנֵּי, לָא קַשְׁיָא: הָא רַבִּי יְהוּדָה, הָא רַבִּי שִׁמְעוֹן, הָא רַבִּי נְחֶמְיָה!

**William Davidson Edition - English:**
**And** this contradiction between the *baraitot* **is resolved** in the following manner: It is **not difficult; this** first *baraita* is in accordance with the opinion of **Rabbi Yehuda,** who accepts the law of *muktze*. One may therefore kindle fire with vessels, as they are not *muktze*, but not with shards of vessels, as they are *muktze* and may not be handled. **This** second *baraita* is in accordance with the opinion of **Rabbi Shimon,** who does not accept the law of *muktze*. According to him, one may use shards of vessels as well. **This** one that prohibits using even vessels that are intact is in accordance with the opinion of **Rabbi Neḥemya,** who allows vessels to be used only for their designated purpose. This indicates that Rabbi Neḥemya prohibits handling even whole vessels on Festivals as well.


###### Beitzah 32a:7
[Beitzah 32a:7](https://torahapp.org/share/book/Beitzah/r/32a:7)

תְּרֵי תַנָּאֵי וְאַלִּיבָּא דְּרַבִּי נְחֶמְיָה.

**William Davidson Edition - English:**
The Gemara replies: These are **two *tanna’im*** who both hold **in accordance with** the opinion of **Rabbi Neḥemya.** Two later *tanna’im* disagreed with each other in reporting the opinion of Rabbi Neḥemya. Both agree that one may use vessels only for their designated purpose, but they disagree with regard to whether this *halakha* applies only on Shabbat or on Festivals as well.


###### Beitzah 32a:8
[Beitzah 32a:8](https://torahapp.org/share/book/Beitzah/r/32a:8)

**מַתְנִי׳** אֵין פּוֹחֲתִין אֶת הַנֵּר מִפְּנֵי שֶׁהוּא עוֹשֶׂה כֶּלִי, וְאֵין עוֹשִׂין פֶּחָמִין בְּיוֹם טוֹב, וְאֵין חוֹתְכִין אֶת הַפְּתִילָה. רַבִּי יְהוּדָה אוֹמֵר: חוֹתְכָהּ בָּאוּר.

**William Davidson Edition - English:**
**MISHNA:** On a Festival, **one may not hollow out** a piece of clay to form **a lamp** into which he will place oil and a wick **because he** thereby **creates a vessel. And** similarly, **one may not produce charcoal** at all **on a Festival** because this is not labor for sustenance. **And** similarly, **one may not cut the wick,** as this is considered mending a vessel. **Rabbi Yehuda says:** If one requires a wick of a particular length, **he may cut it** by burning it **in a fire** but not by cutting it with a knife.


###### Beitzah 32a:9
[Beitzah 32a:9](https://torahapp.org/share/book/Beitzah/r/32a:9)

**גְּמָ׳** מַאן תְּנָא דִּפְחִיתַת נֵר מָנָא הוּא? אָמַר רַב יוֹסֵף: רַבִּי מֵאִיר הִיא. דְּתַנְיָא: כְּלִי חֶרֶס, מֵאֵימָתַי מְקַבֵּל טוּמְאָה — מִשֶּׁנִּגְמְרָה מְלַאכְתּוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מִשֶּׁיִּצְרְפוֹ בַּכִּבְשָׁן.

**William Davidson Edition - English:**
**GEMARA:** **Who** is the *tanna* who **taught** that **hollowing out a lamp is** considered creating **a vessel,** even if it is not fired in a furnace? **Rav Yosef said: It is Rabbi Meir, as it is taught** in a *baraita* with regard to the *halakhot* of ritual impurity: **From when is an earthenware vessel susceptible to ritual impurity?** It is **from when its work is completed,** i.e., when the clay has been made into the form of a vessel; this is **the statement of Rabbi Meir. Rabbi Yehoshua says:** It is **from when** the vessel **is fired in the furnace.**


###### Beitzah 32a:10
[Beitzah 32a:10](https://torahapp.org/share/book/Beitzah/r/32a:10)

אֲמַר לֵיהּ אַבָּיֵי: מִמַּאי? דִּלְמָא עַד כָּאן לָא קָאָמַר רַבִּי מֵאִיר הָתָם אֶלָּא דַּחֲזֵי לְקַבּוֹלֵי בֵּיהּ מִידֵּי, אֲבָל הָכָא לְמַאי חֲזִי? לְקַבּוֹלֵי בֵּיהּ פְּשִׁיטֵי.

**William Davidson Edition - English:**
**Abaye said to him: From where** do you conclude that this is the same opinion? **Perhaps Rabbi Meir stated** his opinion **only there,** with regard to vessels, **since they are fit to contain something.** Although they cannot hold liquids before being fired in a furnace, they can contain other items. **But here, for what** use **is** this lamp **fit?** The Gemara responds: It can be used **to contain** small **coins.**


###### Beitzah 32a:11
[Beitzah 32a:11](https://torahapp.org/share/book/Beitzah/r/32a:11)

אִיכָּא דְּאָמְרִי, אָמַר רַב יוֹסֵף: רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק הִיא, דִּתְנַן: אִלְפָּסִין חִרָנִיּוֹת — טְהוֹרוֹת בְּאֹהֶל הַמֵּת, וּטְמֵאוֹת בְּמַשָּׂא הַזָּב.

**William Davidson Edition - English:**
**Some say** the following version of the discussion: **Rav Yosef said:** The mishna **is** in accordance with the opinion of **Rabbi Eliezer, son of Rabbi Tzadok, as we learned: *Ḥaraniyyot* pots [*ilpasin*]** are unfinished earthenware pots made together with their covers. The covers are removed after they are fired in a furnace. They are **pure** with regard to contracting the impurity **of a tent over a corpse,** as they do not have a receptacle. Earthenware vessels can contract impurity imparted by a corpse only if they have a hollow space that can contain something. But *ḥaraniyyot* pots are rendered **impure by the carrying of a *zav*,** even if the *zav* moved them without actually touching them, as this impurity applies to any earthenware vessels that serve some purpose.


###### Beitzah 32a:12
[Beitzah 32a:12](https://torahapp.org/share/book/Beitzah/r/32a:12)

רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק אוֹמֵר: אַף טְהוֹרוֹת בְּמַשָּׂא הַזָּב, לְפִי שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן.

**William Davidson Edition - English:**
**Rabbi Eliezer, son of Rabbi Tzadok, says:** These vessels are **even pure** with regard to the impurity imparted by the **carrying of a *zav* because their labor is not completed;** therefore, they are not fully formed. This implies that when the pots are completed, they are considered full-fledged vessels, even before they have been fired in a furnace.


###### Beitzah 32a:13
[Beitzah 32a:13](https://torahapp.org/share/book/Beitzah/r/32a:13)

אֲמַר לֵיהּ אַבָּיֵי: דִּלְמָא עַד כָּאן לָא קָאָמַר רַבִּי אֱלִיעֶזֶר בְּרַבִּי צָדוֹק הָתָם, אֶלָּא דַּחֲזֵי לְקַבּוֹלֵי בֵּיהּ מִידֵּי, אֲבָל הָכָא לְמַאי חָזֵי? לְקַבּוֹלֵי בֵּיהּ פְּשִׁיטֵי.

**William Davidson Edition - English:**
**Abaye said to him: Perhaps** it is not so, as it is possible to say that **Rabbi Eliezer, son of Rabbi Tzadok, stated** his opinion **only there,** in the case of *ḥaraniyyot* pots, **since they are fit to contain something. But here,** in the case of a lamp, **for what is** it **fit?** The Gemara replies: It is fit **to contain** small **coins.**


###### Beitzah 32a:14
[Beitzah 32a:14](https://torahapp.org/share/book/Beitzah/r/32a:14)

תָּנוּ רַבָּנַן: אֵין פּוֹחֲתִין אֶת הַנֵּר, וְאֵין עוֹשִׂין אִלְפָּסִין חִרָנִיּוֹת בְּיוֹם טוֹב. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל מַתִּיר בְּאִלְפָּסִין חִרָנִיּוֹת. מַאי חִרָנִיּוֹת? אָמַר רַב יְהוּדָה: עִרָנִיּוֹת. מַאי עִרָנִיּוֹת? אָמַר אַבָּיֵי: צָעֵי חַקְלָיָיתָא.

**William Davidson Edition - English:**
**The Sages taught: One may not hollow out a lamp, and one may not create *ḥaraniyyot* pots on a Festival. Rabban Shimon ben Gamliel permits** creating ***ḥaraniyyot* pots.** The Gemara asks: **What is** the meaning of ***ḥaraniyyot*? Rav Yehuda said:** They are pots **of a city [*iraniyyot*].** The Gemara again inquires: **What is** the meaning of ***iraniyyot*? Abaye said:** It means **villagers’ bowls** who will use even clay vessels that have not been fully formed or fired, as they are not particular with regard to half-finished utensils.


###### Beitzah 32a:15
[Beitzah 32a:15](https://torahapp.org/share/book/Beitzah/r/32a:15)

וְאֵין עוֹשִׂין פֶּחָמִין. פְּשִׁיטָא, לְמַאי חָזֵי? תָּנֵי רַבִּי חִיָּיא: לֹא נִצְרְכָה אֶלָּא לְמוֹסְרָן לְאוֹלְיָירִין לְבוֹ בַּיּוֹם.

**William Davidson Edition - English:**
It is taught in the mishna: **And one may not produce charcoal** on a Festival. The Gemara challenges: It is **obvious** that one may perform only labor for sustenance. **For what is** charcoal **fit;** what purpose does it have for the sake of sustenance? **Rabbi Ḥiyya taught: It is necessary** to teach this *halakha* **only** in the case of **handing** the charcoal **over to bathhouse attendants [*olyarin*]** who heat up the bathhouse **for that day.** One might have thought that since charcoal is used for the sake of washing on a Festival, producing it should be permitted.


###### Beitzah 32a:16
[Beitzah 32a:16](https://torahapp.org/share/book/Beitzah/r/32a:16)

וּבוֹ בַּיּוֹם מִי שְׁרֵי? כִּדְאָמַר רָבָא: לְהַזִּיעַ, וְקוֹדֶם גְּזֵרָה. הָכָא נָמֵי: לְהַזִּיעַ, וְקוֹדֶם גְּזֵרָה.

**William Davidson Edition - English:**
The Gemara questions this: **And on that day is it permitted** to heat up water for washing? The Sages decreed that one may not wash in a bathhouse on a Festival, even if the water was heated up the day before, and certainly it is prohibited if the water was heated on the Festival itself. The Gemara replies: **As Rava said** with regard to a different issue, this decree does not refer to actual washing but to entering a bathhouse merely in order **to sweat, and** it was stated **before** the enactment of the **decree** against sweating in a bathhouse. **Here, too,** one can explain that the statement of Rabbi Ḥiyya is referring to a case where one entered **to sweat, and** he entered at a time **before** the **decree** was enacted.


###### Beitzah 32a:17
[Beitzah 32a:17](https://torahapp.org/share/book/Beitzah/r/32a:17)

וְאֵין חוֹתְכִין אֶת הַפְּתִילָה לִשְׁנַיִם. מַאי שְׁנָא בְּסַכִּין דְּלָא —

**William Davidson Edition - English:**
It was taught in the mishna: **And one may not cut a wick into two,** but Rabbi Yehuda permits cutting it by means of fire. The Gemara asks: **What is different** about cutting a wick with fire as opposed to with a knife, **that one may not** cut a wick **with a knife?**