Marbeh Bshiurim: Difference between revisions

<p class="indent">It follows that the Gemara Chullin 15b states that if a person is cooking for a deathly sick person he may not cook extra for a healthy person. In fact, even if the sick person doesn't cook extra but there happens to be leftovers the healthy person may not benefit from the leftovers. </p>

<p class="indent">One contrary source is the Gemara Eruvin 68a which states that it would be permitted to heat up water for a mother who gave birth recently and heat up extra water for a baby to bathe in after the milah. Our text of the gemara specifies that this is only true when one is having a non-Jew heat up the water and Tosfot (Gittin 8b s.v. af) supports this text arguing that it can't be that a Jew may cook extra. Accordingly, for the purpose of milah it is permitted to have a non-Jew do ribuy b'shiurim but, Tosfot concludes, for another mitzvah even asking a non-Jew to do ribuy b'shiurim is forbidden. However, Tosfot implies that according to the Bahag it is possible to arrive an another conclusion. <ref>The Bahag (Hilchot Milah no. 8 s.v. veheycha) writes that it is permissible to ask a non-Jew to do a biblical melacha on Shabbat such as bringing a knife through a public domain in order to perform the mitzvah of milah. He derives this principle from the gemara Eruvin 68a which distinguishes between a shvut which has a maaseh and one which doesn't. He understands a shvut with a maaseh is a derabbanan prohibition in which a Jew is actively violating Shabbat, whereas Amirah Lnochri is a derabbanan prohibition in which the Jew isn't doing anything. However, the Rif (Shababt 56a) argues that this isn't correct in the text of the gemara rather it is clear that the conclusion of the gemara was that amirah lnochri is only permitted to ask a non-Jew to do a derabbanan for milah and not a deoritta. Based on the Bahag, the Rashba (Gittin 8b s.v. ve'af) writes that the next gemara in Eruvin which states that we can ask a non-Jew to heat up water for the woman who gave birth and heat up extra water for the baby is referring to a baby a few days after the milah, because if it was a need for the milah it would be permitted according to the Bahag without involving the needs of the mother. However, Tosfot Gittin 8b implies that the Bahag could have read the gemara referring to a Jew heating up extra water for the baby.</ref></p>