הלכה על ביצה 2:13

Poskim in the eighteenth century began to debate whether smoking is considered shaveh l’chol nefesh. The Korban Netanel (Beitzah 2:10) forcefully argues that smoking is not shaveh l’chol nefesh, pointing out that if one who is not accustomed to smoke were to begin smoking on Yom Tov, he would become ill and disoriented. This demonstrates that smoking is not universally enjoyed. The Chayei Adam (95:13) also prohibits smoking on Yom Tov. The Bei’ur Halachah (511:4 s.v. Ein Osin), on the other hand, presents many Acharonim²He makes reference to the Sha’arei Teshuvah (511:5), who quotes, among others, the Chacham Tzvi. This position also is espoused by the Pnei Yehoshua (Shabbat 39b s.v. Omnam), who, along with several other Acharonim, is cited approvingly by the Sha’arei Teshuvah (210:9). who permit it. These poskim, the Bei’ur Halachah explains, believe that “Now that many people are accustomed to this, it has become shaveh l’chol nefesh.”

The Mishnah (Beitzah 2:5) presents a debate between Beit Hillel and Beit Shamai as to whether one may heat water for washing one’s hands, face, and feet on Yom Tov. Predictably, Beit Shamai forbids this due to its rejection of the idea of mitoch, while Beit Hillel permits this activity on the basis of mitoch,