Shabbos 70a: הבערה ללאו יצאת או לחלק יצאת

לרפואת האדמו"ר ר' יצחק מנחם בן גיטל מירל בריינדל לאה בתוך שח"י
ולע"נ ר' מרדכי גימפל בן אברהם משה

Alright. Enough of this lovey-dovey stuff. LET'S LEARN!!

Why did the Torah single out the melacha of הבערה? We know the two opinions in the gemara: One opinion says to teach that it is a לאו and not a full fledged melacha and another opinion holds that it teaches that one is obligated a separate korban for each melacha.

The Sfas Emes [shabbos 34a] is מחדש that according to the opinion ללאו יצאת there is no mitza of tosefes shabbos for הבערה because tosefes shabbos applies only to melachos.

This חידוש of the heilige Sfas Emes can be compared to a Pri Megadim who says that there is no mitzva of tosefes shabbos for the איסור of resting your animals on shabbos למען ינוח שורך because it's not a melacha and one must refrain from melacha during tosefes shabbos.

However it's not so pashut that just because ללאו יצאת it is not considered a melacha. Tosfos in Pesachim [5b] says that if הבערה ללאו יצאת it wouldn't be assur on yom tov because only melachos are assur on yom tov. So Tosfos holds that if ללאו יצאת it's not a melacha [see Kehillos Yaakov Beitza 15]. However, from other rishonim it seems that even if ללאו יצאת nevertheless it's still a melacha [עיין בר"ח וברש"י שם בפסחים]. The Shaagas Aryeh roars to explain the latter approach by saying that essentially it remains a melacha but there is a גזירת הכתוב that there is only מלקות and not סקילה  so on yom tov it would still be אסור under the rubric of איסור מלאכה.  The Sfas Emes would shtim only with Tosfos [even though Tosfos doesn't necessarily agree to the Sfas Emes' חידוש].

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The Chasam Sofer is מחדש that one wouldn't have to prevent his animal from doing the melacha of הבערה because the Torah commands us to prevent our animals from doing "melacha" while according to Rav Yosi הבערה is but a לאו. This חידוש would also be תלוי in the machlokes rishonim we just mentioned as to the understanding of the opinion that הבערה ללאו יצאת.

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I thought possibly that גרמא would be אסור מדאורייתא with respect to הבערה. The gemara [Shabbos 120] says that גרמא is מותר מדאורייתא because the pasuk says לא תעשה מלאכה  - הא גרמא שרי, the DOING of melacha is אסור but not the CAUSING. Since this applies only to MELACHA and הבערה may not be a melacha - גרמא would be אסור. I saw that the Chasam Sofer says punkt farkert! Namely, the even though there is debate as to whether גרמא is אסור on shabbos - with respect to הבערה it is מותר. There went that idea....

Not so fast. The Gaon, the Rav of Broid the Machaze Avraham says as I did. Or better - I say as he did. הבערה בגרמא אסורה.

The helige Avnei Neizer wanted to say that the תנאי of meleches machsheves is not operative ["operative" is NOT a yeshivishe word] with respect to הבערה and the upshot is that it is not necessary to permit גרמא because גרמא would only be forbidden because it is a meleches machsheves. If it is a לאו and not a melacha then it reverts back to the regular rule of the rest of Torah that גרמא is מותר. That is Chasam Sofer-esque. PLEASE see the Kli Chemdah on Vayakhel and tell me if ya liked it...

Whether גרמא is מותר on shabbos seems to be a machlokes between the sugyos [Bava Kamma 60a and Shabbos 120a].

FOR CRYING OUT LOUD we barely scratched the surface of this topic. Mamesh gives me the חשק to write a whole kuntres on the machlokes of הבערה ללאו או לחלק יצאת. But we will leave it here for now...:)

[Based on דף על דף עמ' שלג - עיי"ש עוד]

LOVE and blessings!:)