Please ensure Javascript is enabled for purposes of website accessibility Skip to content

Today's Daf Yomi

September 14, 2021 | 讞壮 讘转砖专讬 转砖驻状讘

Masechet Beitzah is dedicated by new friends of Hadran in appreciation of all who find new ways to be marbitzei Torah ba-Rabim ve Rabot.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Beitzah 14

Today鈥檚 daf is dedicated in honor of my brother Jon Cohen who started the daf in Masechet Nidda at the end of the last cycle and has kept it up since!! Happy birthday!

Is it possible to grind spices and salt on Yom Tov and if so, what is allowed/forbidden, and is a change necessary? There are two different opinions regarding the Beit Shamai/Beit Hillel dispute in this matter. What about grains? Is it only permitted in a small mortar and pestle or is even that a problem?聽 How can one separate (borer)聽 between food and waste on Yom Tov? It is a matter of dispute between Beit Shamai/Beit Hillel/Rabban Gamliel. Is it permitted to send gifts on a Yom Tov? What kind of things are permitted to send? Dispute between Beit Shamai/Beit Hillel/Rabbi Shimon. What limitations are there on how it can be sent?聽 Clothes can be sent even if not sewn, even if they are mixed wool/linen (shaatnez). How can one send shaatnez if it is forbidden to wear them in any way and it is also forbidden to sit on them? What can they possibly be used for on Yom Tov? Unfinished sandals cannot be sent because they are not usable on Yom Tov as is.

诪拽砖专讬 讗爪讘注讜转讬讜 讜诇诪注诇讛

from the joints of his fingers and above, i.e., he does not place the kernels mixed with chaff in his palm but on his fingers, which is an unusual way to hold them.

诪讞讻讜 注诇讛 讘诪注专讘讗 讻讬讜谉 讚诪砖谞讬 讗驻讬诇讜 讘讻讜诇讛 讬讚讗 谞诪讬 讗诇讗 讗诪专 专讘讬 讗诇注讝专 诪谞驻讞 讘讬讚讜 讗讞转 讜讘讻诇 讻讞讜

They laughed at this explanation in the West, Eretz Yisrael, saying: Since he alters his behavior from the usual method, doing so even with his entire hand should be permitted as well. Rather, the halakha is as Rav Elazar said: One may blow while holding the grain with one hand but not two, and he may even do so with all his strength, as this is not considered similar to a prohibited labor at all.

诪转谞讬壮 讘讬转 砖诪讗讬 讗讜诪专讬诐 转讘诇讬谉 谞讚讜讻讬谉 讘诪讚讜讱 砖诇 注抓 讜讛诪诇讞 讘驻讱 讜讘注抓 讛驻专讜专 讜讘讬转 讛诇诇 讗讜诪专讬诐 转讘诇讬谉 谞讚讜讻讬谉 讻讚专讻谉 讘诪讚讜讱 砖诇 讗讘谉 讜讛诪诇讞 讘诪讚讜讱 砖诇 注抓

MISHNA: Beit Shammai say: Spices may be pounded on a Festival in a slightly unusual manner, with a wooden pestle, and salt may be pounded only with an earthenware flask or with a wooden pot ladle, in a manner very different from that of a weekday. And Beit Hillel say: Spices may be pounded in their usual manner, even with a stone pestle, and as for salt, although it must be pounded in an irregular manner, a slight modification such as pounding it with a wooden pestle is enough to render the act permitted.

讙诪壮 讚讻讜诇讬 注诇诪讗 诪讬讛转 诪诇讞 讘注讬讗 砖谞讜讬 诪讗讬 讟注诪讗 专讘 讛讜谞讗 讜专讘 讞住讚讗 讞讚 讗诪专 讻诇 讛拽讚专讜转 讻讜诇谉 爪专讬讻讜转 诪诇讞 讜讗讬谉 讻诇 讛拽讚专讜转 爪专讬讻讜转 转讘诇讬谉

GEMARA: In any event, everyone, both Beit Shammai and Beit Hillel, agrees that the pounding of salt requires a change; it may not be performed in the regular weekday manner. What is the reason for this? Rav Huna and Rav 岣sda disputed this issue. One of them said: Everyone knows that all dishes require salt, and therefore one should prepare salt the day before the Festival. Since he failed to do so, this task may be performed on the Festival only in an unusual manner. But not all dishes require spices, and therefore it is possible that on the day prior to the Festival, one was not aware that he would require spices on the Festival.

讜讞讚 讗诪专 讻诇 讛转讘诇讬谉 诪驻讬讙讬谉 讟注诪谉 讜诪诇讞 讗讬谞讛 诪驻讬讙讛 讟注诪讛

And the other one said a different reason: All spices lose their flavor and cannot be prepared ahead of time, and salt does not lose its flavor, which means one could have prepared it the day before. Since he neglected to do so, he may prepare salt on the Festival only in an unusual manner.

诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讚讬讚注 诪讗讬 拽讚专讛 讘注讬 诇讘砖讜诇讬 讗讬 谞诪讬 讘诪讜专讬拽讗

The Gemara asks: What is the practical difference between these two reasons? The Gemara answers: The practical difference between them is in a case where one knew beforehand which type of dish he wants to cook on the Festival. Since he knew which spices he would require, he could have prepared them the day before, and which case spices are no different from salt, and one should be required to prepare them in an unusual manner. However, if the reason is that spices lose their flavor, the fact that he knew which dishes he planned to prepare is of no relevance. Alternatively, there is a practical difference in the case of saffron, whose flavor does not dissipate over the course of a single day. Consequently, one who knows what dish he will prepare on the Festival could have prepared the saffron the day before.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻诇 讛谞讚讜讻讬谉 谞讚讜讻讬谉 讻讚专讻谉 讜讗驻讬诇讜 诪诇讞 讜讛讗 讗诪专转 诪诇讞 讘注讬讗 砖谞讜讬 讛讜讗 讚讗诪专 讻讬 讛讗讬 转谞讗 讚转谞讬讗 讗诪专 专讘讬 诪讗讬专 诇讗 谞讞诇拽讜 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 注诇 讛谞讚讜讻讬谉 砖谞讚讜讻讬谉 讻讚专讻谉 讜诪诇讞 注诪讛谉

Rav Yehuda said that Shmuel said: All foods that must be pounded before being eaten may be pounded in their usual manner, and this applies even to salt. The Gemara challenges this: But didn鈥檛 you say that everyone agrees that salt requires a change in its manner of preparation? The Gemara answers: He said this halakha in accordance with the opinion of that tanna, as it is taught in a baraita that Rabbi Meir said: Beit Shammai and Beit Hillel did not disagree in the case of foods that are regularly pounded. They both maintain that they may be pounded in their usual manner, and salt can be pounded together with them.

诇讗 谞讞诇拽讜 讗诇讗 诇讚讜讻讛 讘驻谞讬 注爪诪讛 砖讘讬转 砖诪讗讬 讗讜诪专讬诐 诪诇讞 讘驻讱 讜讘注抓 讛驻专讜专 诇爪诇讬 讗讘诇 诇讗 诇拽讚专讛 讜讘讬转 讛诇诇 讗讜诪专讬诐 讘讻诇 讚讘专 讘讻诇 讚讘专 住诇拽讗 讚注转讱 讗诇讗 讗讬诪讗 诇讻诇 讚讘专

They disagreed only about whether it is permitted to pound salt by itself, as Beit Shammai say: Salt may be pounded with a flask and with a wooden pot ladle for roasting, i.e., in small quantities, as one does not require much salt for roasting meat, but it may not be pounded in the large quantities required to salt meat for a cooked pot. And Beit Hillel say: It may be pounded by anything. The Gemara expresses surprise at this last statement: By anything? Can this enter your mind? How can Beit Hillel say that one may pound salt in any manner, when it has been established that everyone agrees that this may be performed only in an unusual manner? Rather, say: Salt may be pounded for anything, whether it is a small quantity for roasting or a large quantity for salting meat.

讗诪专 诇讬讛 专讘 讗讞讗 讘专讚诇讗 诇讘专讬讛 讻讬 讚讬讬讻转 讗爪诇讬 讗爪诇讜讬讬 讜讚讜讱 专讘 砖砖转 砖诪注 拽诇 讘讜讻谞讗 讗诪专 讛讗讬 诇讗讜 诪讙讜讜讬讛 讚讘讬转讗讬 讛讜讗

Rav A岣 Bardela said to his son: When you pound salt, tilt it a little to the side and then pound, so that it will at least be performed in a slightly different manner on a Festival. The Gemara similarly relates: Rav Sheshet heard the sound of a pestle pounding salt on a Festival. He said to himself: This sound is not coming from inside my house, as I have instructed the members of my household not to do so.

讜讚诇诪讗 讗爪诇讜讬讬 讗爪诇讬 讚砖诪注讬讛 讚讛讜讛 爪诇讬诇 拽诇讬讛 讜讚诇诪讗 转讘诇讬谉 讛讜讜 转讘诇讬谉 谞讘讜讞讬 诪谞讘讞 拽诇讬讬讛讜

The Gemara asks: But perhaps they tilted it and pounded in a permitted manner? The Gemara answers: This could not have been the case, as Rav Sheshet heard that it was a clear sound, unlike the one produced when a pestle is tilted. The Gemara asks: But perhaps they were pounding spices, which may be pounded in the regular fashion on a Festival? The Gemara answers: The sound produced by pounding spices is distinctive, like a bark, which he would have recognized.

转谞讜 专讘谞谉 讗讬谉 注讜砖讬谉 讟讬住谞讬 讜讗讬谉 讻讜转砖讬谉 讘诪讻转砖转 转专转讬 讛讻讬 拽讗诪专 诪讛 讟注诐 讗讬谉 注讜砖讬谉 讟讬住谞讬 诇驻讬 砖讗讬谉 讻讜转砖讬谉 讘诪讻转砖转

The Sages taught in a baraita: On a Festival one may not prepare groats [tisanei], a dish comprised of grains of wheat crushed into quarters, which involves great effort, nor may one grind grain with a mortar and pestle. The Gemara expresses puzzlement: These are two contradictory rulings. The tanna first stated that groats alone may not be prepared, as this involves hard work, implying that other items may be ground. He subsequently states that one may not grind with a mortar and pestle at all. The Gemara answers: This is what he said: The baraita should be amended to read as follows: What is the reason that one may not prepare groats? Because one may not grind with a mortar and pestle.

讜诇讬诪讗 讗讬谉 讻讜转砖讬谉 讘诪讻转砖转 讗讬 转谞讬 讗讬谉 讻讜转砖讬谉 讘诪讻转砖转 讛讜讛 讗诪讬谞讗 讛谞讬 诪讬诇讬 讘诪讻转砖转 讙讚讜诇讛 讗讘诇 讘诪讻转砖转 拽讟谞讛 讗讬诪讗 砖驻讬专 讚诪讬 拽讗 诪砖诪注 诇谉

And let the tanna simply say: One may not grind with a mortar and pestle, from which it can be inferred that groats may not be prepared. The Gemara explains that if he teaches only: One may not grind with a mortar and pestle, I would have said that this applies only to a large mortar and pestle, whose use has the appearance of a weekday activity; but with a small mortar and pestle, one might say it seems well, and one may prepare even groats with this mortar and pestle. The tanna therefore teaches us that groats may not be prepared in any manner.

讜讛转谞讬讗 讗讬谉 讻讜转砖讬谉 讘诪讻转砖转 讙讚讜诇讛 讗讘诇 讻讜转砖讬谉 讘诪讻转砖转 拽讟谞讛 讗诪专 讗讘讬讬 讻讬 转谞讬讗 谞诪讬 诪转谞讬转讗 诪讻转砖转 讙讚讜诇讛 转谞讬讗

The Gemara challenges this: But isn鈥檛 it taught explicitly in a baraita that one may not grind with a large mortar and pestle, but one may grind with a small mortar and pestle? Abaye said: Also, when the first baraita was taught, it was taught with regard to a large mortar and pestle, not a small one. In other words, the baraita is stating two halakhot, not one, as claimed previously. The tanna first rules that one may not prepare groats even with a small mortar and pestle, and he subsequently states that one may not use a large mortar and pestle for any purpose.

专讘讗 讗诪专 诇讗 拽砖讬讗 讛讗 诇谉 讜讛讗 诇讛讜

Rava said: This is not difficult; the baraitot do not contradict one another. This ruling, which permits a small mortar and pestle, is for us, the residents of Babylonia, who do not have servants, and that statement is for them, the inhabitants of Eretz Yisrael, who have many servants. Since servants might treat the prohibition lightly, by using a large mortar and pestle and claiming they had used only a small one, they are prohibited from pounding in all cases.

专讘 驻驻讬 讗拽诇注 诇讘讬 诪专 砖诪讜讗诇 讗讬讬转讬 诇讬讛 讚讬讬住讗 讜诇讗 讗讻诇 讜讚诇诪讗 讘诪讻转砖转 拽讟谞讛 注讘讚讜讛 讚讞讝讬讬讛 讚讛讜讛 讚讬讬拽 讟驻讬

The Gemara relates: Rav Pappi happened to come on a Festival to the house of Mar Shmuel. He brought to him porridge, made from wheat groats, but he did not eat it, out of concern that the wheat might have been pounded on the same day. The Gemara asks: And perhaps they performed the pounding with a small mortar and pestle, in a permitted manner? The Gemara answers: This cannot be the case, as he observed that it was well ground, which cannot be achieved by means of a small mortar and pestle.

讜讚诇诪讗 诪讗转诪讜诇 注讘讚讜讛 讚讞讝讬讬讛 讚讛讜讛 拽诇讬祝 爪讛专讬讛 讜讗讬 讘注讬转 讗讬诪讗 砖讗谞讬 讘讬 诪专 砖诪讜讗诇 讚讗讬讻讗 驻专讬爪讜转讗 讚注讘讚讬

The Gemara asks: And perhaps they prepared it the day before, on the Festival eve? The Gemara answers: This cannot be the case, as he observed that the husks of the groats were bright, an indication that they had been prepared recently. And if you wish, say instead that he refrained from eating for another reason, because the house of Mar Shmuel is different, as he had slaves, and slaves are lax with regard to prohibitions. Therefore, Mar Shmuel ought to have prohibited all forms of grinding in his house, to ensure that no one grind anything in an inappropriate manner.

诪转谞讬壮 讛讘讜专专 拽讟谞讬讜转 讘讬讜诐 讟讜讘 讘讬转 砖诪讗讬 讗讜诪专讬诐 讘讜专专 讗讜讻诇 讜讗讜讻诇 讜讘讬转 讛诇诇 讗讜诪专讬诐 讘讜专专 讻讚专讻讜 讘讞讬拽讜 讘拽谞讜谉 讜讘转诪讞讜讬 讗讘诇 诇讗 讘讟讘诇讗 讜诇讗 讘谞驻讛 讜诇讗 讘讻讘专讛 专讘谉 讙诪诇讬讗诇 讗讜诪专 讗祝 诪讚讬讞 讜砖讜诇讛

MISHNA: With regard to one who selects legumes on a Festival by separating the edible and inedible portions, Beit Shammai say: He may select food and eat it immediately, while leaving the refuse. And Beit Hillel say: He may select in his usual manner, in his lap, with a tray, or with a large vessel, but he may not do so with a tablet, nor with a winnow, nor with a sieve, as these vessels are specially designed for selecting, which gives his action the appearance of a weekday activity. Rabban Gamliel says: One may even wash the legumes in water and skim off the refuse floating on top.

讙诪壮 转谞讬讗 讗诪专 专讘谉 讙诪诇讬讗诇 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讻砖讛讗讜讻诇 诪专讜讘讛 注诇 讛驻住讜诇转 讗讘诇 驻住讜诇转 诪专讜讘讛 注诇 讛讗讜讻诇 讚讘专讬 讛讻诇 谞讜讟诇 讗转 讛讗讜讻诇 讜诪谞讬讞 讗转 讛驻住讜诇转

GEMARA: It is taught in a baraita: Rabban Gamliel said: In what case is this statement said? Under what circumstances did Beit Hillel permit the removal of the refuse in the weekday manner of selecting? In a case where the quantity of the food is greater than the quantity of the refuse. However, if the quantity of refuse is greater than the quantity of food, everyone agrees that one must remove the food and leave the refuse.

驻住讜诇转 诪专讜讘讛 注诇 讛讗讜讻诇 诪讬 讗讬讻讗 诪讗谉 讚砖专讬 诇讗 爪专讬讻讗 讚谞驻讬砖 讘讟专讞讗 讜讝讜讟专 讘砖讬注讜专讗

The Gemara asks: If the quantity of refuse is greater than the quantity of food, is there an opinion that permits it? Since the smaller amount of food is nullified by the refuse, the entire mixture is considered muktze and may not be moved. The Gemara answers: No, it is necessary to state this halakha in a case where the removal of the refuse is greater in terms of effort, and yet it is smaller in size. In other words, there is actually more food than refuse, but since greater effort is required to remove the refuse, it is preferable to remove the food.

专讘谉 讙诪诇讬讗诇 讗讜诪专 讗祝 诪讚讬讞 讜砖讜诇讛 转谞讬讗 讗诪专 专讘讬 讗诇注讝专 讘专讘讬 爪讚讜拽 讻讱 讛讬讛 诪谞讛讙谉 砖诇 讘讬转 专讘谉 讙诪诇讬讗诇 砖讛讬讜 诪讘讬讗讬谉 讚诇讬 诪诇讗 注讚砖讬诐 讜诪爪讬驻讬谉 注诇讬讜 诪讬诐 讜谞诪爪讗 讗讜讻诇 诇诪讟讛 讜驻住讜诇转 诇诪注诇讛

The mishna taught that Rabban Gamliel says: One may even wash the legumes in water and skim off the refuse floating on top. It is taught (Tosefta, Beitza 1): Rabbi Elazar, son of Rabbi Tzadok, said: This was the custom of the house of Rabban Gamliel, that they would bring a bucket full with lentils and pour water in it, and then the food would sink down and the refuse would float up, which spared them from having to separate the lentils from the refuse manually.

讜讛转谞讬讗 讗讬驻讻讗 诇讗 拽砖讬讗 讛讗 讘注驻专讗 讛讗 讘讙讬诇讬

The Gemara asks: But isn鈥檛 the opposite taught in another baraita, that the food rose to the top while the refuse sunk below? The Gemara answers: It is not difficult. This baraita, which says the refuse sinks down, is referring to refuse in the form of earth, which sinks below the lentils; that baraita, where it is stated that the refuse rises, speaks of straw, which floats on water.

诪转谞讬壮 讘讬转 砖诪讗讬 讗讜诪专讬诐 讗讬谉 诪砖诇讞讬谉 讘讬讜诐 讟讜讘 讗诇讗 诪谞讜转 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪砖诇讞讬谉 讘讛诪讛 讞讬讛 讜注讜祝 讘讬谉 讞讬讬谉 讘讬谉 砖讞讜讟讬谉 诪砖诇讞讬谉 讬讬谞讜转 砖诪谞讬诐 讜住诇转讜转 讜拽讟谞讬讜转 讗讘诇 诇讗 转讘讜讗讛 讜专讘讬 砖诪注讜谉 诪转讬专 讘转讘讜讗讛

MISHNA: Beit Shammai say: One may send only portions of prepared food on a Festival, but not any other gifts. And Beit Hillel say: One may even send gifts of domesticated animals, undomesticated animals, and fowl, whether alive or slaughtered. Similarly, one may send wines, oils, and vessels of flour, and even legumes, but not grain, which is unfit for use, as one may not grind it on the Festival. And Rabbi Shimon permits sending gifts even in the case of grain, as it can be made into porridge without being ground.

讙诪壮 转谞讬 专讘 讬讞讬讗诇 讜讘诇讘讚 砖诇讗 讬注砖谞讜 讘砖讜专讛 转谞讗 讗讬谉 砖讜专讛 驻讞讜转讛 诪砖诇砖讛 讘谞讬 讗讚诐 讘注讬 专讘 讗砖讬 转诇转讗 讙讘专讬 讜转诇转讗 诪讬谞讬 诪讗讬 转讬拽讜

GEMARA: Rav Ye岣el teaches: And one may send these items provided that he does not do it by means of a convoy of people, as they would look as though they were transporting merchandise to the marketplace. It is taught in a baraita: A convoy consists of no less than three people; if there are fewer than three, it is not called a convoy and is permitted. Rav Ashi raised a dilemma: In a case of three people and three different types of food, what is the halakha? Is this considered a convoy, or does the fact that there are three different types of food mean that each of them is considered a separate item? The Gemara answers: The dilemma shall stand unresolved, as no answer was found.

专讘讬 砖诪注讜谉 诪转讬专 讘转讘讜讗讛 转谞讬讗 专讘讬 砖诪注讜谉 诪转讬专 讘转讘讜讗讛 讻讙讜谉 讞讟讬谉 诇注砖讜转 诪讛谉 诇讜讚讬讜转 砖注讜专讬诐 诇讬转谉 诇驻谞讬 讘讛诪转讜 注讚砖讬诐 诇注砖讜转 诪讛谉 专住讬住讬谉

The mishna taught that Rabbi Shimon permits the sending of grain. It is taught in a baraita: Rabbi Shimon permits the sending of grain, for example: Wheat to prepare from it ludiyot, a type of cookie; barley to place before his animal; or lentils to prepare from them resisin, a dish made from crushed lentils.

诪转谞讬壮 诪砖诇讞讬谉 讻诇讬诐 讘讬谉 转驻讜专讬谉 讘讬谉 砖讗讬谞谉 转驻讜专讬谉 讜讗祝 注诇 驻讬 砖讬砖 讘讛谉 讻诇讗讬诐 讜讛谉 诇爪讜专讱 讛诪讜注讚 讗讘诇 诇讗 住谞讚诇 讛诪住讜诪专 讜诇讗 诪谞注诇 砖讗讬谞讜 转驻讜专 专讘讬 讬讛讜讚讛 讗讜诪专 讗祝 诇讗 诪谞注诇 诇讘谉 诪驻谞讬 砖爪专讬讱 讗讜诪谉 讝讛 讛讻诇诇 讻诇 砖谞讗讜转讬谉 讘讜 讘讬讜诐 讟讜讘 诪砖诇讞讬谉 讗讜转讜

MISHNA: One may send clothes, whether they are sewn or whether they are unsewn, and even if they contain diverse kinds, a prohibited mixture of wool and linen [sha鈥檃tnez]. But one may do so only if they serve the purposes of the Festival. However, one may not send a spiked sandal, which has nails fixed to it, as the Sages decreed that one may not wear a sandal of this kind on a Shabbat or Festival, nor an unsewn shoe, which is not suitable for a Festival. Rabbi Yehuda says: One may not even send a white shoe, which people do not usually wear, because it requires an artisan to paint it black. This is the general principle: Anything that one may use on a Festival, one may send it.

讙诪壮 讘砖诇诪讗 转驻讜专讬谉 讞讝讜 诇诪诇讘讜砖 砖讗讬谉 转驻讜专讬谉 谞诪讬 讞讝讜 诇讻住讜讬讬 讗诇讗 讻诇讗讬诐 诇诪讗讬 讞讝讜

GEMARA: The Gemara asks a question: Granted, it is permitted to send sewn clothes, as they are suitable for wearing. With regard to clothes that are not sewn as well, they are at least suitable for covering oneself. But in the case of clothes than contain diverse kinds, for what use are they suited? Since these clothes may not be used on the Festival, why is it permitted to send them?

讜讻讬 转讬诪讗 讞讝讜 诇诪讬诪讱 转讜转讬讛 讜讛转谞讬讗 诇讗 讬注诇讛 注诇讬讱 讗讘诇 讗转讛 讬讻讜诇 诇讛爪讬注讜 转讞转讬讱 讗讘诇 讗诪专讜 讞讻诪讬诐 讗住讜专 诇注砖讜转 讻谉 砖诪讗 转讻专讱 诇讜 谞讬诪讗 注诇 讘砖专讜

And if you say that clothes of diverse kinds are suited for one to place underneath himself, but isn鈥檛 it taught in a baraita: 鈥淣either shall there come upon you a garment of diverse kinds鈥 (Leviticus 19:19)? This verse teaches that one may not wear this garment, but by Torah law you may spread it beneath you. However, the Sages said: It is prohibited to do so, lest a thread [nima] wind itself around his flesh. This shows that the Sages prohibited even spreading underneath oneself a cloth that contains a mixture of wool and linen.

讜讻讬 转讬诪讗 讚诪驻住讬拽 诪讬讚讬 讘讬谞讬 讘讬谞讬 讜讛讗诪专 专讘讬 砖诪注讜谉 讘谉 驻讝讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗诪专 专讘讬 讬讜住讬 讘谉 砖讗讜诇 讗诪专 专讘讬 诪砖讜诐 拽讛诇讗 拽讚讬砖讗 讚讘讬专讜砖诇讬诐 讗驻讬诇讜 注砖专 诪爪注讜转 讝讜 注诇 讙讘讬 讝讜 讜讻诇讗讬诐 转讞转讬讛谉 讗住讜专 诇讬砖谉 注诇讬讛诐 (诪砖讜诐 砖谞讗诪专 诇讗 讬注诇讛 注诇讬讱)

And if you say that the allowance of cloth of diverse kinds is referring to a case where there is something separating between them, i.e., one may place a garment of diverse kinds beneath another object, but didn鈥檛 Rabbi Shimon ben Pazi say that Rabbi Yehoshua ben Levi said that Rabbi Yosei ben Shaul said that Rabbi Yehuda HaNasi said, in the name of the sacred congregation in Jerusalem: Even in a case of ten mattresses placed one on top of the other and a cloth of diverse kinds underneath them, it is prohibited to sleep on them, as it is stated: 鈥淣either shall there come upon you鈥 (Leviticus 19:19).

讗诇讗 讘讜讬诇讜谉 讜讛讗诪专 注讜诇讗 诪驻谞讬 诪讛 讗诪专讜 讜讬诇讜谉 讟诪讗 诪驻谞讬 砖讛砖诪砖 诪转讞诪诐 讻谞讙讚讜

Rather, the mishna is referring to a curtain [vilon] of diverse kinds, which may be hung up, as it is not an item of clothing. The Gemara challenges this: But didn鈥檛 Ulla say: For what reason did the Sages say that a curtain is ritually impure, i.e., that it can contract the impurity of a vessel despite the fact that it is not directly used by people? Because the attendant warms himself with it. Since attendants use curtains as makeshift blankets when they are cold, a curtain may not be made from a mixture of wool and linen.

Masechet Beitzah is dedicated by new friends of Hadran in appreciation of all who find new ways to be marbitzei Torah ba-Rabim ve Rabot.

A month of shiurim are sponsored by Rabbi Lisa Malik in honor of her daughter, Rivkah Wyner, who recently made aliyah, and in memory of Rivkah's namesake, Lisa's grandmother, Regina Post z"l, a Holocaust survivor from Lubaczow, Poland who lived in Brooklyn, NY.

And for a refuah shleima for Noam Eliezer ben Yael Chaya v'Aytan Yehoshua.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Want to explore more about the Daf?

See insights from our partners, contributors and community of women learners

learn daf yomi one week at a time with tamara spitz

Beitzah: 7-14 – Daf Yomi One Week at a Time

This week we will continue the discussion of finding an egg on a Festival and if you are allowed to...
sandal nails

For Want of a Nail

In the midst of a series of mishnayot that deal with what can be taken out of the house on...

Beitzah 14

The William Davidson Talmud | Powered by Sefaria

Beitzah 14

诪拽砖专讬 讗爪讘注讜转讬讜 讜诇诪注诇讛

from the joints of his fingers and above, i.e., he does not place the kernels mixed with chaff in his palm but on his fingers, which is an unusual way to hold them.

诪讞讻讜 注诇讛 讘诪注专讘讗 讻讬讜谉 讚诪砖谞讬 讗驻讬诇讜 讘讻讜诇讛 讬讚讗 谞诪讬 讗诇讗 讗诪专 专讘讬 讗诇注讝专 诪谞驻讞 讘讬讚讜 讗讞转 讜讘讻诇 讻讞讜

They laughed at this explanation in the West, Eretz Yisrael, saying: Since he alters his behavior from the usual method, doing so even with his entire hand should be permitted as well. Rather, the halakha is as Rav Elazar said: One may blow while holding the grain with one hand but not two, and he may even do so with all his strength, as this is not considered similar to a prohibited labor at all.

诪转谞讬壮 讘讬转 砖诪讗讬 讗讜诪专讬诐 转讘诇讬谉 谞讚讜讻讬谉 讘诪讚讜讱 砖诇 注抓 讜讛诪诇讞 讘驻讱 讜讘注抓 讛驻专讜专 讜讘讬转 讛诇诇 讗讜诪专讬诐 转讘诇讬谉 谞讚讜讻讬谉 讻讚专讻谉 讘诪讚讜讱 砖诇 讗讘谉 讜讛诪诇讞 讘诪讚讜讱 砖诇 注抓

MISHNA: Beit Shammai say: Spices may be pounded on a Festival in a slightly unusual manner, with a wooden pestle, and salt may be pounded only with an earthenware flask or with a wooden pot ladle, in a manner very different from that of a weekday. And Beit Hillel say: Spices may be pounded in their usual manner, even with a stone pestle, and as for salt, although it must be pounded in an irregular manner, a slight modification such as pounding it with a wooden pestle is enough to render the act permitted.

讙诪壮 讚讻讜诇讬 注诇诪讗 诪讬讛转 诪诇讞 讘注讬讗 砖谞讜讬 诪讗讬 讟注诪讗 专讘 讛讜谞讗 讜专讘 讞住讚讗 讞讚 讗诪专 讻诇 讛拽讚专讜转 讻讜诇谉 爪专讬讻讜转 诪诇讞 讜讗讬谉 讻诇 讛拽讚专讜转 爪专讬讻讜转 转讘诇讬谉

GEMARA: In any event, everyone, both Beit Shammai and Beit Hillel, agrees that the pounding of salt requires a change; it may not be performed in the regular weekday manner. What is the reason for this? Rav Huna and Rav 岣sda disputed this issue. One of them said: Everyone knows that all dishes require salt, and therefore one should prepare salt the day before the Festival. Since he failed to do so, this task may be performed on the Festival only in an unusual manner. But not all dishes require spices, and therefore it is possible that on the day prior to the Festival, one was not aware that he would require spices on the Festival.

讜讞讚 讗诪专 讻诇 讛转讘诇讬谉 诪驻讬讙讬谉 讟注诪谉 讜诪诇讞 讗讬谞讛 诪驻讬讙讛 讟注诪讛

And the other one said a different reason: All spices lose their flavor and cannot be prepared ahead of time, and salt does not lose its flavor, which means one could have prepared it the day before. Since he neglected to do so, he may prepare salt on the Festival only in an unusual manner.

诪讗讬 讘讬谞讬讬讛讜 讗讬讻讗 讘讬谞讬讬讛讜 讚讬讚注 诪讗讬 拽讚专讛 讘注讬 诇讘砖讜诇讬 讗讬 谞诪讬 讘诪讜专讬拽讗

The Gemara asks: What is the practical difference between these two reasons? The Gemara answers: The practical difference between them is in a case where one knew beforehand which type of dish he wants to cook on the Festival. Since he knew which spices he would require, he could have prepared them the day before, and which case spices are no different from salt, and one should be required to prepare them in an unusual manner. However, if the reason is that spices lose their flavor, the fact that he knew which dishes he planned to prepare is of no relevance. Alternatively, there is a practical difference in the case of saffron, whose flavor does not dissipate over the course of a single day. Consequently, one who knows what dish he will prepare on the Festival could have prepared the saffron the day before.

讗诪专 专讘 讬讛讜讚讛 讗诪专 砖诪讜讗诇 讻诇 讛谞讚讜讻讬谉 谞讚讜讻讬谉 讻讚专讻谉 讜讗驻讬诇讜 诪诇讞 讜讛讗 讗诪专转 诪诇讞 讘注讬讗 砖谞讜讬 讛讜讗 讚讗诪专 讻讬 讛讗讬 转谞讗 讚转谞讬讗 讗诪专 专讘讬 诪讗讬专 诇讗 谞讞诇拽讜 讘讬转 砖诪讗讬 讜讘讬转 讛诇诇 注诇 讛谞讚讜讻讬谉 砖谞讚讜讻讬谉 讻讚专讻谉 讜诪诇讞 注诪讛谉

Rav Yehuda said that Shmuel said: All foods that must be pounded before being eaten may be pounded in their usual manner, and this applies even to salt. The Gemara challenges this: But didn鈥檛 you say that everyone agrees that salt requires a change in its manner of preparation? The Gemara answers: He said this halakha in accordance with the opinion of that tanna, as it is taught in a baraita that Rabbi Meir said: Beit Shammai and Beit Hillel did not disagree in the case of foods that are regularly pounded. They both maintain that they may be pounded in their usual manner, and salt can be pounded together with them.

诇讗 谞讞诇拽讜 讗诇讗 诇讚讜讻讛 讘驻谞讬 注爪诪讛 砖讘讬转 砖诪讗讬 讗讜诪专讬诐 诪诇讞 讘驻讱 讜讘注抓 讛驻专讜专 诇爪诇讬 讗讘诇 诇讗 诇拽讚专讛 讜讘讬转 讛诇诇 讗讜诪专讬诐 讘讻诇 讚讘专 讘讻诇 讚讘专 住诇拽讗 讚注转讱 讗诇讗 讗讬诪讗 诇讻诇 讚讘专

They disagreed only about whether it is permitted to pound salt by itself, as Beit Shammai say: Salt may be pounded with a flask and with a wooden pot ladle for roasting, i.e., in small quantities, as one does not require much salt for roasting meat, but it may not be pounded in the large quantities required to salt meat for a cooked pot. And Beit Hillel say: It may be pounded by anything. The Gemara expresses surprise at this last statement: By anything? Can this enter your mind? How can Beit Hillel say that one may pound salt in any manner, when it has been established that everyone agrees that this may be performed only in an unusual manner? Rather, say: Salt may be pounded for anything, whether it is a small quantity for roasting or a large quantity for salting meat.

讗诪专 诇讬讛 专讘 讗讞讗 讘专讚诇讗 诇讘专讬讛 讻讬 讚讬讬讻转 讗爪诇讬 讗爪诇讜讬讬 讜讚讜讱 专讘 砖砖转 砖诪注 拽诇 讘讜讻谞讗 讗诪专 讛讗讬 诇讗讜 诪讙讜讜讬讛 讚讘讬转讗讬 讛讜讗

Rav A岣 Bardela said to his son: When you pound salt, tilt it a little to the side and then pound, so that it will at least be performed in a slightly different manner on a Festival. The Gemara similarly relates: Rav Sheshet heard the sound of a pestle pounding salt on a Festival. He said to himself: This sound is not coming from inside my house, as I have instructed the members of my household not to do so.

讜讚诇诪讗 讗爪诇讜讬讬 讗爪诇讬 讚砖诪注讬讛 讚讛讜讛 爪诇讬诇 拽诇讬讛 讜讚诇诪讗 转讘诇讬谉 讛讜讜 转讘诇讬谉 谞讘讜讞讬 诪谞讘讞 拽诇讬讬讛讜

The Gemara asks: But perhaps they tilted it and pounded in a permitted manner? The Gemara answers: This could not have been the case, as Rav Sheshet heard that it was a clear sound, unlike the one produced when a pestle is tilted. The Gemara asks: But perhaps they were pounding spices, which may be pounded in the regular fashion on a Festival? The Gemara answers: The sound produced by pounding spices is distinctive, like a bark, which he would have recognized.

转谞讜 专讘谞谉 讗讬谉 注讜砖讬谉 讟讬住谞讬 讜讗讬谉 讻讜转砖讬谉 讘诪讻转砖转 转专转讬 讛讻讬 拽讗诪专 诪讛 讟注诐 讗讬谉 注讜砖讬谉 讟讬住谞讬 诇驻讬 砖讗讬谉 讻讜转砖讬谉 讘诪讻转砖转

The Sages taught in a baraita: On a Festival one may not prepare groats [tisanei], a dish comprised of grains of wheat crushed into quarters, which involves great effort, nor may one grind grain with a mortar and pestle. The Gemara expresses puzzlement: These are two contradictory rulings. The tanna first stated that groats alone may not be prepared, as this involves hard work, implying that other items may be ground. He subsequently states that one may not grind with a mortar and pestle at all. The Gemara answers: This is what he said: The baraita should be amended to read as follows: What is the reason that one may not prepare groats? Because one may not grind with a mortar and pestle.

讜诇讬诪讗 讗讬谉 讻讜转砖讬谉 讘诪讻转砖转 讗讬 转谞讬 讗讬谉 讻讜转砖讬谉 讘诪讻转砖转 讛讜讛 讗诪讬谞讗 讛谞讬 诪讬诇讬 讘诪讻转砖转 讙讚讜诇讛 讗讘诇 讘诪讻转砖转 拽讟谞讛 讗讬诪讗 砖驻讬专 讚诪讬 拽讗 诪砖诪注 诇谉

And let the tanna simply say: One may not grind with a mortar and pestle, from which it can be inferred that groats may not be prepared. The Gemara explains that if he teaches only: One may not grind with a mortar and pestle, I would have said that this applies only to a large mortar and pestle, whose use has the appearance of a weekday activity; but with a small mortar and pestle, one might say it seems well, and one may prepare even groats with this mortar and pestle. The tanna therefore teaches us that groats may not be prepared in any manner.

讜讛转谞讬讗 讗讬谉 讻讜转砖讬谉 讘诪讻转砖转 讙讚讜诇讛 讗讘诇 讻讜转砖讬谉 讘诪讻转砖转 拽讟谞讛 讗诪专 讗讘讬讬 讻讬 转谞讬讗 谞诪讬 诪转谞讬转讗 诪讻转砖转 讙讚讜诇讛 转谞讬讗

The Gemara challenges this: But isn鈥檛 it taught explicitly in a baraita that one may not grind with a large mortar and pestle, but one may grind with a small mortar and pestle? Abaye said: Also, when the first baraita was taught, it was taught with regard to a large mortar and pestle, not a small one. In other words, the baraita is stating two halakhot, not one, as claimed previously. The tanna first rules that one may not prepare groats even with a small mortar and pestle, and he subsequently states that one may not use a large mortar and pestle for any purpose.

专讘讗 讗诪专 诇讗 拽砖讬讗 讛讗 诇谉 讜讛讗 诇讛讜

Rava said: This is not difficult; the baraitot do not contradict one another. This ruling, which permits a small mortar and pestle, is for us, the residents of Babylonia, who do not have servants, and that statement is for them, the inhabitants of Eretz Yisrael, who have many servants. Since servants might treat the prohibition lightly, by using a large mortar and pestle and claiming they had used only a small one, they are prohibited from pounding in all cases.

专讘 驻驻讬 讗拽诇注 诇讘讬 诪专 砖诪讜讗诇 讗讬讬转讬 诇讬讛 讚讬讬住讗 讜诇讗 讗讻诇 讜讚诇诪讗 讘诪讻转砖转 拽讟谞讛 注讘讚讜讛 讚讞讝讬讬讛 讚讛讜讛 讚讬讬拽 讟驻讬

The Gemara relates: Rav Pappi happened to come on a Festival to the house of Mar Shmuel. He brought to him porridge, made from wheat groats, but he did not eat it, out of concern that the wheat might have been pounded on the same day. The Gemara asks: And perhaps they performed the pounding with a small mortar and pestle, in a permitted manner? The Gemara answers: This cannot be the case, as he observed that it was well ground, which cannot be achieved by means of a small mortar and pestle.

讜讚诇诪讗 诪讗转诪讜诇 注讘讚讜讛 讚讞讝讬讬讛 讚讛讜讛 拽诇讬祝 爪讛专讬讛 讜讗讬 讘注讬转 讗讬诪讗 砖讗谞讬 讘讬 诪专 砖诪讜讗诇 讚讗讬讻讗 驻专讬爪讜转讗 讚注讘讚讬

The Gemara asks: And perhaps they prepared it the day before, on the Festival eve? The Gemara answers: This cannot be the case, as he observed that the husks of the groats were bright, an indication that they had been prepared recently. And if you wish, say instead that he refrained from eating for another reason, because the house of Mar Shmuel is different, as he had slaves, and slaves are lax with regard to prohibitions. Therefore, Mar Shmuel ought to have prohibited all forms of grinding in his house, to ensure that no one grind anything in an inappropriate manner.

诪转谞讬壮 讛讘讜专专 拽讟谞讬讜转 讘讬讜诐 讟讜讘 讘讬转 砖诪讗讬 讗讜诪专讬诐 讘讜专专 讗讜讻诇 讜讗讜讻诇 讜讘讬转 讛诇诇 讗讜诪专讬诐 讘讜专专 讻讚专讻讜 讘讞讬拽讜 讘拽谞讜谉 讜讘转诪讞讜讬 讗讘诇 诇讗 讘讟讘诇讗 讜诇讗 讘谞驻讛 讜诇讗 讘讻讘专讛 专讘谉 讙诪诇讬讗诇 讗讜诪专 讗祝 诪讚讬讞 讜砖讜诇讛

MISHNA: With regard to one who selects legumes on a Festival by separating the edible and inedible portions, Beit Shammai say: He may select food and eat it immediately, while leaving the refuse. And Beit Hillel say: He may select in his usual manner, in his lap, with a tray, or with a large vessel, but he may not do so with a tablet, nor with a winnow, nor with a sieve, as these vessels are specially designed for selecting, which gives his action the appearance of a weekday activity. Rabban Gamliel says: One may even wash the legumes in water and skim off the refuse floating on top.

讙诪壮 转谞讬讗 讗诪专 专讘谉 讙诪诇讬讗诇 讘诪讛 讚讘专讬诐 讗诪讜专讬诐 讻砖讛讗讜讻诇 诪专讜讘讛 注诇 讛驻住讜诇转 讗讘诇 驻住讜诇转 诪专讜讘讛 注诇 讛讗讜讻诇 讚讘专讬 讛讻诇 谞讜讟诇 讗转 讛讗讜讻诇 讜诪谞讬讞 讗转 讛驻住讜诇转

GEMARA: It is taught in a baraita: Rabban Gamliel said: In what case is this statement said? Under what circumstances did Beit Hillel permit the removal of the refuse in the weekday manner of selecting? In a case where the quantity of the food is greater than the quantity of the refuse. However, if the quantity of refuse is greater than the quantity of food, everyone agrees that one must remove the food and leave the refuse.

驻住讜诇转 诪专讜讘讛 注诇 讛讗讜讻诇 诪讬 讗讬讻讗 诪讗谉 讚砖专讬 诇讗 爪专讬讻讗 讚谞驻讬砖 讘讟专讞讗 讜讝讜讟专 讘砖讬注讜专讗

The Gemara asks: If the quantity of refuse is greater than the quantity of food, is there an opinion that permits it? Since the smaller amount of food is nullified by the refuse, the entire mixture is considered muktze and may not be moved. The Gemara answers: No, it is necessary to state this halakha in a case where the removal of the refuse is greater in terms of effort, and yet it is smaller in size. In other words, there is actually more food than refuse, but since greater effort is required to remove the refuse, it is preferable to remove the food.

专讘谉 讙诪诇讬讗诇 讗讜诪专 讗祝 诪讚讬讞 讜砖讜诇讛 转谞讬讗 讗诪专 专讘讬 讗诇注讝专 讘专讘讬 爪讚讜拽 讻讱 讛讬讛 诪谞讛讙谉 砖诇 讘讬转 专讘谉 讙诪诇讬讗诇 砖讛讬讜 诪讘讬讗讬谉 讚诇讬 诪诇讗 注讚砖讬诐 讜诪爪讬驻讬谉 注诇讬讜 诪讬诐 讜谞诪爪讗 讗讜讻诇 诇诪讟讛 讜驻住讜诇转 诇诪注诇讛

The mishna taught that Rabban Gamliel says: One may even wash the legumes in water and skim off the refuse floating on top. It is taught (Tosefta, Beitza 1): Rabbi Elazar, son of Rabbi Tzadok, said: This was the custom of the house of Rabban Gamliel, that they would bring a bucket full with lentils and pour water in it, and then the food would sink down and the refuse would float up, which spared them from having to separate the lentils from the refuse manually.

讜讛转谞讬讗 讗讬驻讻讗 诇讗 拽砖讬讗 讛讗 讘注驻专讗 讛讗 讘讙讬诇讬

The Gemara asks: But isn鈥檛 the opposite taught in another baraita, that the food rose to the top while the refuse sunk below? The Gemara answers: It is not difficult. This baraita, which says the refuse sinks down, is referring to refuse in the form of earth, which sinks below the lentils; that baraita, where it is stated that the refuse rises, speaks of straw, which floats on water.

诪转谞讬壮 讘讬转 砖诪讗讬 讗讜诪专讬诐 讗讬谉 诪砖诇讞讬谉 讘讬讜诐 讟讜讘 讗诇讗 诪谞讜转 讜讘讬转 讛诇诇 讗讜诪专讬诐 诪砖诇讞讬谉 讘讛诪讛 讞讬讛 讜注讜祝 讘讬谉 讞讬讬谉 讘讬谉 砖讞讜讟讬谉 诪砖诇讞讬谉 讬讬谞讜转 砖诪谞讬诐 讜住诇转讜转 讜拽讟谞讬讜转 讗讘诇 诇讗 转讘讜讗讛 讜专讘讬 砖诪注讜谉 诪转讬专 讘转讘讜讗讛

MISHNA: Beit Shammai say: One may send only portions of prepared food on a Festival, but not any other gifts. And Beit Hillel say: One may even send gifts of domesticated animals, undomesticated animals, and fowl, whether alive or slaughtered. Similarly, one may send wines, oils, and vessels of flour, and even legumes, but not grain, which is unfit for use, as one may not grind it on the Festival. And Rabbi Shimon permits sending gifts even in the case of grain, as it can be made into porridge without being ground.

讙诪壮 转谞讬 专讘 讬讞讬讗诇 讜讘诇讘讚 砖诇讗 讬注砖谞讜 讘砖讜专讛 转谞讗 讗讬谉 砖讜专讛 驻讞讜转讛 诪砖诇砖讛 讘谞讬 讗讚诐 讘注讬 专讘 讗砖讬 转诇转讗 讙讘专讬 讜转诇转讗 诪讬谞讬 诪讗讬 转讬拽讜

GEMARA: Rav Ye岣el teaches: And one may send these items provided that he does not do it by means of a convoy of people, as they would look as though they were transporting merchandise to the marketplace. It is taught in a baraita: A convoy consists of no less than three people; if there are fewer than three, it is not called a convoy and is permitted. Rav Ashi raised a dilemma: In a case of three people and three different types of food, what is the halakha? Is this considered a convoy, or does the fact that there are three different types of food mean that each of them is considered a separate item? The Gemara answers: The dilemma shall stand unresolved, as no answer was found.

专讘讬 砖诪注讜谉 诪转讬专 讘转讘讜讗讛 转谞讬讗 专讘讬 砖诪注讜谉 诪转讬专 讘转讘讜讗讛 讻讙讜谉 讞讟讬谉 诇注砖讜转 诪讛谉 诇讜讚讬讜转 砖注讜专讬诐 诇讬转谉 诇驻谞讬 讘讛诪转讜 注讚砖讬诐 诇注砖讜转 诪讛谉 专住讬住讬谉

The mishna taught that Rabbi Shimon permits the sending of grain. It is taught in a baraita: Rabbi Shimon permits the sending of grain, for example: Wheat to prepare from it ludiyot, a type of cookie; barley to place before his animal; or lentils to prepare from them resisin, a dish made from crushed lentils.

诪转谞讬壮 诪砖诇讞讬谉 讻诇讬诐 讘讬谉 转驻讜专讬谉 讘讬谉 砖讗讬谞谉 转驻讜专讬谉 讜讗祝 注诇 驻讬 砖讬砖 讘讛谉 讻诇讗讬诐 讜讛谉 诇爪讜专讱 讛诪讜注讚 讗讘诇 诇讗 住谞讚诇 讛诪住讜诪专 讜诇讗 诪谞注诇 砖讗讬谞讜 转驻讜专 专讘讬 讬讛讜讚讛 讗讜诪专 讗祝 诇讗 诪谞注诇 诇讘谉 诪驻谞讬 砖爪专讬讱 讗讜诪谉 讝讛 讛讻诇诇 讻诇 砖谞讗讜转讬谉 讘讜 讘讬讜诐 讟讜讘 诪砖诇讞讬谉 讗讜转讜

MISHNA: One may send clothes, whether they are sewn or whether they are unsewn, and even if they contain diverse kinds, a prohibited mixture of wool and linen [sha鈥檃tnez]. But one may do so only if they serve the purposes of the Festival. However, one may not send a spiked sandal, which has nails fixed to it, as the Sages decreed that one may not wear a sandal of this kind on a Shabbat or Festival, nor an unsewn shoe, which is not suitable for a Festival. Rabbi Yehuda says: One may not even send a white shoe, which people do not usually wear, because it requires an artisan to paint it black. This is the general principle: Anything that one may use on a Festival, one may send it.

讙诪壮 讘砖诇诪讗 转驻讜专讬谉 讞讝讜 诇诪诇讘讜砖 砖讗讬谉 转驻讜专讬谉 谞诪讬 讞讝讜 诇讻住讜讬讬 讗诇讗 讻诇讗讬诐 诇诪讗讬 讞讝讜

GEMARA: The Gemara asks a question: Granted, it is permitted to send sewn clothes, as they are suitable for wearing. With regard to clothes that are not sewn as well, they are at least suitable for covering oneself. But in the case of clothes than contain diverse kinds, for what use are they suited? Since these clothes may not be used on the Festival, why is it permitted to send them?

讜讻讬 转讬诪讗 讞讝讜 诇诪讬诪讱 转讜转讬讛 讜讛转谞讬讗 诇讗 讬注诇讛 注诇讬讱 讗讘诇 讗转讛 讬讻讜诇 诇讛爪讬注讜 转讞转讬讱 讗讘诇 讗诪专讜 讞讻诪讬诐 讗住讜专 诇注砖讜转 讻谉 砖诪讗 转讻专讱 诇讜 谞讬诪讗 注诇 讘砖专讜

And if you say that clothes of diverse kinds are suited for one to place underneath himself, but isn鈥檛 it taught in a baraita: 鈥淣either shall there come upon you a garment of diverse kinds鈥 (Leviticus 19:19)? This verse teaches that one may not wear this garment, but by Torah law you may spread it beneath you. However, the Sages said: It is prohibited to do so, lest a thread [nima] wind itself around his flesh. This shows that the Sages prohibited even spreading underneath oneself a cloth that contains a mixture of wool and linen.

讜讻讬 转讬诪讗 讚诪驻住讬拽 诪讬讚讬 讘讬谞讬 讘讬谞讬 讜讛讗诪专 专讘讬 砖诪注讜谉 讘谉 驻讝讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗诪专 专讘讬 讬讜住讬 讘谉 砖讗讜诇 讗诪专 专讘讬 诪砖讜诐 拽讛诇讗 拽讚讬砖讗 讚讘讬专讜砖诇讬诐 讗驻讬诇讜 注砖专 诪爪注讜转 讝讜 注诇 讙讘讬 讝讜 讜讻诇讗讬诐 转讞转讬讛谉 讗住讜专 诇讬砖谉 注诇讬讛诐 (诪砖讜诐 砖谞讗诪专 诇讗 讬注诇讛 注诇讬讱)

And if you say that the allowance of cloth of diverse kinds is referring to a case where there is something separating between them, i.e., one may place a garment of diverse kinds beneath another object, but didn鈥檛 Rabbi Shimon ben Pazi say that Rabbi Yehoshua ben Levi said that Rabbi Yosei ben Shaul said that Rabbi Yehuda HaNasi said, in the name of the sacred congregation in Jerusalem: Even in a case of ten mattresses placed one on top of the other and a cloth of diverse kinds underneath them, it is prohibited to sleep on them, as it is stated: 鈥淣either shall there come upon you鈥 (Leviticus 19:19).

讗诇讗 讘讜讬诇讜谉 讜讛讗诪专 注讜诇讗 诪驻谞讬 诪讛 讗诪专讜 讜讬诇讜谉 讟诪讗 诪驻谞讬 砖讛砖诪砖 诪转讞诪诐 讻谞讙讚讜

Rather, the mishna is referring to a curtain [vilon] of diverse kinds, which may be hung up, as it is not an item of clothing. The Gemara challenges this: But didn鈥檛 Ulla say: For what reason did the Sages say that a curtain is ritually impure, i.e., that it can contract the impurity of a vessel despite the fact that it is not directly used by people? Because the attendant warms himself with it. Since attendants use curtains as makeshift blankets when they are cold, a curtain may not be made from a mixture of wool and linen.

Scroll To Top