Shabbos 46 – שבת מו

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Today’s Daf Yomi Question:

According to Rebbi Shimon the lamp is not Muktza since he anticipates its availability on Shabbos.  But why is the oil inside the lamp not Muktza, since in all likelihood it was destined to be fully consumed by the burning flame?

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7 thoughts on “Shabbos 46 – שבת מו

  1. He was counting on using it or at least hoping to, even if he wasn’t sure anything would remain. By the Bechor, the Gemara was pointing out that the person would never count on it since that would be depending on the improbable circumstance of having people agree to come.

    – — –
    Tosafos on 44a says that the oil of a lamp is actually meant for the person’s enjoyment. The Ner Shabbos is all about creating a peaceful atmosphere and being able to see. Therefore, says Tosafos, he never put its usage out of his mind.

    Tosafos says this to differentiate between the Ner Shabbos, where the oil can be used after Shabbos (or even on Shabbos, according to Rebbi Shimon), and Ner Chanuka which must be burned and may never be used for your own benefit.

    We can ask, if so, what is the Kasha from Bechor if, as Tosafos said, oil of Ner Shabbos different because it is meant to be used?

    The answer must be that the differentiation that Tosafos made is only to explain why it is not considered Muktza forever after. But, as far as the oil being considered Muchan it doesn’t help to say that you are enjoying the benefit of the oil while it is Assur.

  2. Why can’t I slaughter a bechor on yom tov?

    Why can’t I be matir a neder on shabbos? Why davka only stuff having to do with shabbos?

    • A Bechor needs to be examined by an expert to determine whether it has a valid blemish – which cannot be done on Yom Tov (according to Rebbi Shimon, since it is considered like a ‘Din’ which we don’t perform on Yom Tov) therefore we consider it to be Muktza due to its uselessness.

      The Gemara in Nedarim (77a) says because it resembles a ‘Din’ (court case) which is assur on Shabbos or Yom Tov (see Beitza 36b) for concern that they may come to write (the verdict).

      he heter to be Matir Neder for Shabbos is due to Oneg Shabbos (The Gemara later on 157a actually discusses the possibility of Hafaras Nedarim for other pressing needs as well).

  3. On yesterdays daf(46a) we say that R’ Yochanan holds that we paskin like the stam mishna. And in the end we say that this mishna is not referring to bein hasmashot, in order not to contradict what R’ Yochanan said. The gemara in Beizah saids that in Shabbat stam mishna is like R’ Shimmon and by Yom tov Stam mishna is like R’ Yehuda. Why can’t we use that as an answer to our sugya?

    • Great kasha!

      Tosfos (45b D”H Ein) explains that R’ Yochanan rules like Rebbi Shimon only partially, as will be explained in the Gemara later (157a). When the Gemara over there quotes R’ Yochanan as adopting shitas Rebbi Shimon (in some cases) it asks a similar question (as the gemara here) ”How can R’ Yochanan rule like Rebbi Shimon which is against a stam Mishna (in Beitza regarding hilchos Yom Tov) which rules according to Rebbi Yehuda”. The Gemara answers that R’ Yochanan obviously had another girsa in that Mishna and it is not a stam Mishna (rather it was said in the name of Rebbi Yosi).

      We see from that Gemara that the answer (you cited from the Gemara in Bietza) that in Yom Tov stam Mishna is like Rebbi Yehuda (and Shabbos is like Rebbi Shimon) will not work according to R’ Yochanan’s formula that we are always meant to follow the stam Mishna.

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