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Today's Daf Yomi

September 22, 2021 | 讟状讝 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.

A month of shiurim are sponsored 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.

Beitzah 22

Rabban Gamliel was stringent like Beit Shamai in three laws related to Yom Tov. He did not allow one to warm up hot water and wrap it to keep warm on Yom Tov for Shabbat. In what situation was this 鈥 with an Eruv Tavshilin or without? Rabbi Huna, Rava and Abaye each explain it in a different way. Rabban Gamliel also was stringent to not allow a menorah that hadfallen to be picked up. An explanation is brought that the debate is regarding a cnadelbra made in parts and the issue is whether or not building vessels is part of the melacha of building or not. The Gemara continues to discuss various laws regarding the lighting of candles on Shabbat and Yom Tov. Is it permissible to use an eye salve on Yom Tov? Is it permissible on Shabbat by a gentile? On what does it depend? Is it allowed on the second good day of Rosh Hashanah? Rabban Gamliel’s third stringency was that he did not permit a thick dough to be made. A braita is brought showing a debate between Beit Shamai and Beit Hillel about making a thick dough on Pesach. Is it a leavening issue or a Yom Tov issue? Rabban Gamliel also was lenient against the rabbis in three laws 鈥 sweeping the floors on Yom Tov, putting spices on hot coals to make a nice smell in the room and eating a whole goat with the innards on the top or sides as the Pesach sacrifice was roasted. For what purpose did he allow the spices to be roasted – for a better smell for clothing or for people? Rabbi Asi first said the issue was for clothing but after raising a question from a braita, it was determined that the debate was for a smell for people. Is it permitted to smoke fruit 鈥 this is a matter of dispute between Rav and Shmuel.

讜诪讚诇讬拽讬谉 诇讜 讗转 讛谞专 诪砖讜诐 专讘讬 讬爪讞拽 讗诪专讜 讗祝 爪讜诇讬谉 诇讜 讚讙 拽讟谉 转谞讬讗 谞诪讬 讛讻讬 诪讬 砖诇讗 讛谞讬讞 注讬专讜讘讬 转讘砖讬诇讬谉 讗讜驻讬谉 诇讜 驻转 讗讞转 讜讟讜诪谞讬谉 诇讜 拽讚专讛 讗讞转 讜诪讚诇讬拽讬谉 诇讜 讗转 讛谞专 讜诪讞诪讬谉 诇讜 拽讬转讜谉 讗讞讚 讜讬砖 讗讜诪专讬诐 讗祝 爪讜诇讬谉 诇讜 讚讙 拽讟谉

and kindle a lamp for him. They said in the name of Rabbi Yitz岣k: They may even roast a small fish for him. That is also taught in a baraita: With regard to one who did not prepare an eiruv tavshilin, others may bake one loaf of bread for him, and insulate one pot of food for him, and kindle a lamp for him, and heat one small jug [kiton] of water for him. And some say: They may even roast a small fish for him.

专讘讗 讗诪专 诇注讜诇诐 砖讛谞讬讞 讜砖讗谞讬 讛讟诪谞讛 讚诪讜讻讞讗 诪诇转讗 讚讗讚注转讗 讚砖讘转讗 拽注讘讬讚

Rava said: Actually, one can say that the mishna is referring to a case where one prepared an eiruv tavshilin, and nevertheless, if he did not insulate hot food on the eve of the Festival for Shabbat he may not do so on the Festival itself, because insulating hot food is different, as it is evident that he is acting with Shabbat in mind and not for the Festival. Beit Shammai view this as a desecration of the sanctity of the Festival.

讗讬转讬讘讬讛 讗讘讬讬 讞谞谞讬讛 讗讜诪专 讘讬转 砖诪讗讬 讗讜诪专讬诐 讗讬谉 讗讜驻讬谉 讗诇讗 讗诐 讻谉 注专讘 讘驻转 讜讗讬谉 诪讘砖诇讬谉 讗诇讗 讗诐 讻谉 注专讘 讘转讘砖讬诇 讜讗讬谉 讟讜诪谞讬谉 讗诇讗 讗诐 讻谉 讛讬讜 诇讜 讞诪讬谉 讟诪讜谞讬谉 诪注专讘 讬讜诐 讟讜讘 讛讗 讛讬讜 诇讜 讞诪讬谉 讟诪讜谞讬谉 诪讬讛讗 注讘讬讚 讜讗祝 注诇 讙讘 讚诪讜讻讞讗 诪诇转讗 讚讗讚注转讗 讚砖讘转 拽注讘讬讚

Abaye raised an objection to Rava鈥檚 opinion from the following baraita: 岣nanya says that Beit Shammai say: One may not bake on a Festival for Shabbat that occurs on the following day unless he established a joining of cooked foods with bread, and he may not cook for Shabbat unless he established a joining of cooked foods with a cooked dish, and he may not insulate hot food for Shabbat unless he already had hot food insulated from the eve of the Festival. But this indicates that if he had hot food insulated, he may in any case act in that manner and insulate hot food for Shabbat, even though it is evident that he is acting with Shabbat in mind. This shows that even according to 岣nanya, who rules in accordance with the opinion of Beit Shammai, it is permitted to insulate hot food on a Festival for Shabbat.

讗诇讗 讗诪专 讗讘讬讬 讻讙讜谉 砖注专讘 诇讝讛 讜诇讗 注专讘 诇讝讛 讜讞谞谞讬讛 讛讬讗 讜讗诇讬讘讗 讚讘讬转 砖诪讗讬

Rather, Abaye said that the mishna is referring to a case where he established a joining of cooked foods for this, meaning he baked and cooked before the Festival for the sake of an eiruv, but he did not establish a joining of cooked foods for this, i.e., he did not insulate hot food for Shabbat on the Festival eve. And the mishna is in accordance with the opinion of 岣nanya, according to Beit Shammai, with Rabban Gamliel鈥檚 household being stringent upon themselves in this regard.

讜讗讬谉 讝讜拽驻讬谉 讗转 讛诪谞讜专讛 诪讗讬 拽讗 注讘讬讚 讗诪专 专讘 讞讬谞谞讗 讘专 讘讬住谞讗 讛讻讗 讘诪谞讜专讛 砖诇 讞诇讬讜转 注住拽讬谞谉 讚诪讞讝讬 讻讘讜谞讛 讚讘讬转 砖诪讗讬 住讘专讬 讬砖 讘谞讬谉 讘讻诇讬诐 讜讘讬转 讛诇诇 住讘专讬 讗讬谉 讘谞讬谉 讘讻诇讬诐 讜讗讬谉 住转讬专讛 讘讻诇讬诐

搂 The mishna states that one of the three stringencies that Rabban Gamliel practiced in accordance with Beit Shammai was that on a Festival one may not set up a candelabrum that fell. The Gemara asks: What prohibited act does one perform when he sets a candelabrum upright? Rav 岣nnana bar Bisna said: Here, we are dealing with a candelabrum composed of segments that come apart; it is prohibited to reassemble such a candelabrum because it looks like building. As Beit Shammai hold that there is a prohibition against building with regard to vessels, and therefore the pieces of this candelabrum may not be reconnected, whereas Beit Hillel hold that there is no prohibition against building with regard to vessels, and there is also no prohibition against dismantling with regard to vessels. One may therefore reattach the pieces of the candelabrum if they came apart.

注讜诇讗 讗讬拽诇注 诇讘讬 专讘 讬讛讜讚讛 拽诐 砖诪注讬讛 讝拽祝 诇讛 诇砖专讙讗 讗讬转讬讘讬讛 专讘 讬讛讜讚讛 诇注讜诇讗 讛谞讜转谉 砖诪谉 讘谞专 讞讬讬讘 诪砖讜诐 诪讘注讬专 讜讛诪住转驻拽 诪诪谞讜 讞讬讬讘 诪砖讜诐 诪讻讘讛 讗诪专 诇讬讛 诇讗讜 讗讚注转讗讬

The Gemara relates that Ulla once happened to come to the house of Rav Yehuda on a Festival. Ulla鈥檚 servant stood and tilted the oil lamp [sheragga], diverting most of the oil to one side, with the intention of preventing the oil from reaching the wick so that the light would be extinguished more quickly. Rav Yehuda raised an objection to Ulla from the following baraita, in which it is taught: One who adds oil to a lamp on Shabbat is liable for performing the prohibited labor of kindling on Shabbat, and one who supplies himself with oil from a lit lamp on Shabbat is liable for performing the prohibited labor of extinguishing, as he causes the light to be extinguished more quickly. This indicates that any action, even an indirect one, that causes a lamp be extinguished earlier than it would have otherwise is considered extinguishing. Here too, by tilting the lamp, the servant extinguished a light on the Festival, which is prohibited. Ulla said to him: You are indeed correct; the act was performed by my servant without my knowledge.

讗诪专 专讘 拽谞讘讗 砖专讬

With regard to the halakha governing extinguishing on a Festival, Rav said: It is permitted to trim the end of a wick that has become charcoal, so that it will burn better; this is not considered extinguishing.

讘注讗 诪讬谞讬讛 讗讘讗 讘专 诪专转讗 诪讗讘讬讬 诪讛讜 诇讻讘讜转 讗转 讛谞专 诪驻谞讬 讚讘专 讗讞专 讗诪专 诇讜 讗驻砖专 讘讘讬转 讗讞专

With regard to this same issue, Abba bar Marta raised a dilemma before Abaye: What is the halakha with regard to extinguishing a lamp that is burning in a room on a Festival for another matter, a euphemism for marital relations? Since it is prohibited to have relations in a room where a lamp is burning, may one extinguish a lamp for this purpose? Abaye said to him: One may not extinguish it, as it is possible to have relations in a different room.

讗讬谉 诇讜 讘讬转 讗讞专 诪讗讬 讗驻砖专 诇注砖讜转 诇讜 诪讞讬爪讛 讗讬谉 诇讜 诇注砖讜转 诪讞讬爪讛 诪讗讬 讗驻砖专 诇讻驻讜转 注诇讬讜 讗转 讛讻诇讬 讗讬谉 诇讜 讻诇讬 诪讗讬 讗诪专 诇讬讛 讗住讜专

Abba bar Marta continued: If he does not have a different room, what should he do? Abaye replied: It is possible to erect for oneself a partition out of sheets and engage in relations on the other side of the partition. Abba bar Marta asked further: If he does not have sheets to erect a partition, what should he do? Abaye answered: It is possible to invert a vessel over the lamp in order to hide the light. Abba bar Marta further inquired: If he does not have a vessel, what should he do? Abaye said to him: It is prohibited; one may not extinguish the lamp.

讗讬转讬讘讬讛 讗讬谉 诪讻讘讬谉 讗转 讛讘拽注转 讻讚讬 诇讞讜住 注诇讬讛 讜讗诐 讘砖讘讬诇 砖诇讗 讬转注砖谉 讛讘讬转 讗讜 讛拽讚专讛 诪讜转专 讗诪专 诇讬讛 讛讛讬讗 专讘讬 讬讛讜讚讛 讛讬讗 讻讬 拽讗诪讬谞讗 讗谞讗 诇专讘谞谉

Abba bar Marta raised an objection to Abaye鈥檚 opinion from the following baraita: One may not extinguish a piece of wood in order to save it from being needlessly burned, but if he extinguishes it so that the house or a pot not become smoky, it is permitted. This shows that it is permitted to extinguish a fire on a Festival if it serves people鈥檚 needs. Abaye said to him: That baraita is in accordance with the opinion of Rabbi Yehuda, who permits the performance of prohibited labors on a Festival for all of one鈥檚 needs and not only for the preparation of food; when I spoke, it was in accordance with the opinion of the Rabbis, who disagree.

讘注讗 诪讬谞讬讛 讗讘讬讬 诪专讘讛 诪讛讜 诇讻讘讜转 讗转 讛讚诇拽讛 讘讬讜诐 讟讜讘 讛讬讻讗 讚讗讬讻讗 住讻谞转 谞驻砖讜转 诇讗 拽讗 诪讘注讬讗 诇讬 讚讗驻讬诇讜 讘砖讘转 砖专讬 讻讬 拽诪讘注讬讗 诇讬 诪砖讜诐 讗讘讜讚 诪诪讜谉 诪讗讬 讗诪专 诇讬讛 讗住讜专

Further on the topic of extinguishing, Abaye raised a dilemma before Rabba: What is the halakha with regard to extinguishing a fire on a Festival? He clarified his question: Where there is danger to life, I have no dilemma, as in that case it is permitted even on Shabbat. When I raised the dilemma, it was with regard to a case involving only monetary loss. What is the halakha? Rabba said to him: It is prohibited.

讗讬转讬讘讬讛 讗讬谉 诪讻讘讬谉 讗转 讛讘拽注转 讻讚讬 诇讞讜住 注诇讬讛 讜讗诐 讘砖讘讬诇 砖诇讗 讬转注砖谉 讛讘讬转 讗讜 讛拽讚专讛 诪讜转专 讛讛讬讗 专讘讬 讬讛讜讚讛 讛讬讗 讻讬 拽讗诪讬谞讗 讗谞讗 诇专讘谞谉

Abaye raised an objection to his opinion from the baraita cited above: One may not extinguish a piece of wood in order to save it from being needlessly burned, but if he extinguishes it so that the house or a pot not become smoky, it is permitted. This indicates that extinguishing a fire on a Festival is permitted even if only to prevent a small loss. Rabba replied: That baraita is in accordance with the opinion of Rabbi Yehuda; when I spoke, it was in accordance with the opinion of the Rabbis.

讘注讗 诪讬谞讬讛 专讘 讗砖讬 诪讗诪讬诪专 诪讛讜 诇讻讞讜诇 讗转 讛注讬谉 讘讬讜诐 讟讜讘 讛讬讻讗 讚讗讬讻讗 住讻谞讛 讻讙讜谉 专讬专讗 讚讬爪讗 讚诪讗 讚诪注转讗 讜拽讚讞转讗 讜转讞诇转 讗讜讻诇讗 诇讗 诪讘注讬讗 诇讬 讚讗驻讬诇讜 讘砖讘转 砖专讬 讻讬 拽诪讘注讬讗 诇讬 住讜祝 讗讜讻诇讗 讜驻爪讜讞讬 注讬谞讗 诪讗讬 讗诪专 诇讬讛 讗住讜专

Rav Ashi raised a dilemma before Ameimar: What is the halakha with regard to painting an eye with a medicinal ointment on a Festival? He elaborated on his question: Where there is a danger to the eye, for example, the illnesses called rira, ditza, dema, dimata, and kada岣a, or the beginning of an inflammation, I have no dilemma, as in such cases it is permitted to apply an ointment even on Shabbat. When I raised the dilemma, it was with regard to less serious ailments, such as at the end of an inflammation, or in order to brighten one鈥檚 eyesight. What is the halakha in such cases? Ameimar said to him: It is prohibited.

讗讬转讬讘讬讛 讗讬谉 诪讻讘讬谉 讗转 讛讘拽注转 讜砖谞讬 诇讬讛 讻讚砖谞讬谉

Rav Ashi raised an objection to him from the same baraita: One may not extinguish a piece of wood in order to save it from being needlessly burned, but if he extinguishes it so that the house or a pot not become smoky, it is permitted. This indicates that a prohibited labor is permitted on a Festival, if it is performed for the sake of a bodily need. And Ameimar answered him as we answered before, that the baraita is in accordance with the opinion of Rabbi Yehuda.

讗诪讬诪专 砖专讬 诇诪讻讞诇 注讬谞讗 诪讙讜讬 讘砖讘转讗 讗讬讻讗 讚讗诪专讬 讗诪讬诪专 讙讜驻讬讛 讻讞诇 注讬谞讗 诪讙讜讬 讘砖讘转讗 讗诪专 诇讬讛 专讘 讗砖讬 诇讗诪讬诪专 诪讗讬 讚注转讬讱 讚讗诪专 注讜诇讗 讘专讬讛 讚专讘 注讬诇讗讬 讻诇 爪专讻讬 讞讜诇讛 注讜砖讬谉 注诇 讬讚讬 讙讜讬 讘砖讘转 讜讗诪专 专讘 讛诪谞讜谞讗 讻诇 讚讘专 砖讗讬谉 讘讜 住讻谞讛 讗讜诪专 诇讙讜讬 讜注讜砖讛

The Gemara relates that Ameimar permitted painting an eye for medicinal purposes on Shabbat by means of a gentile. Some say that Ameimar himself painted his eye on Shabbat by means of a gentile. Rav Ashi said to Ameimar: What is your reasoning in permitting this practice? You must rely upon that which Ulla, son of Rav Ilai, said: All the needs of an ill person whose life is not in danger are performed by means of a gentile on Shabbat. And similarly, Rav Hamnuna said: With regard to any matter in which there is no life-threatening danger but only potential illness, one says to the gentile to perform the act, and the gentile performs the act for him.

讛谞讬 诪讬诇讬 讛讬讻讗 讚诇讗 诪住讬讬注 讘讛讚讬讛 讗讘诇 诪专 拽讗 诪住讬讬注 讘讛讚讬讛 讚拽讗 注诪讬抓 讜驻转讞 讗诪专 诇讬讛 讗讬讻讗 专讘 讝讘讬讚 讚拽讗讬 讻讜转讱 讜砖谞讬讬 诇讬讛 诪住讬讬注 讗讬谉 讘讜 诪诪砖

However, this applies only where the ill person, or any other Jew, does not assist the gentile. But in this case the Master, Ameimar, assists the gentile while the ointment is being applied, as he closes and opens his eye, thereby allowing the ointment to penetrate more deeply. Therefore, this should be prohibited. Ameimar said to Rav Ashi: There is also the opinion of Rav Zevid, who holds in accordance with your opinion; he, too, raised the objection that it should be prohibited due to the fact that the Jew assists the gentile. And I already answered him: The assistance provided by one who assists another in performing a task that the other could essentially have performed himself is insubstantial. Inasmuch as the action is primarily performed by the gentile, the minor assistance given by the Jew may be overlooked.

讗诪讬诪专 砖专讗 诇诪讻讞诇 注讬谞讗 讘讬讜诐 讟讜讘 砖谞讬 砖诇 专讗砖 讛砖谞讛 讗诪专 诇讬讛 专讘 讗砖讬 诇讗诪讬诪专 讜讛讗诪专 专讘讗 诪转 讘讬讜诐 讟讜讘 专讗砖讜谉 讬转注住拽讜 讘讜 注诪诪讬谉 讘讬讜诐 讟讜讘 砖谞讬 讬转注住拽讜 讘讜 讬砖专讗诇 讜讗驻讬诇讜 讘砖谞讬 讬诪讬诐 讟讜讘讬诐 砖诇 专讗砖 讛砖谞讛

The Gemara further relates that Ameimar permitted painting an eye with a medicinal ointment on the second day of the festival of Rosh HaShana if the eye is causing pain and requires treatment. Rav Ashi said to Ameimar: But didn鈥檛 Rava say that if a person died on the first day of a Festival, gentiles may attend to his burial; if he died on the second day of a Festival observed in the Diaspora, Jews may attend to his burial? And this is the halakha even on the second day of the festival of Rosh HaShana,

诪讛 砖讗讬谉 讻谉 讘讘讬爪讛

which is not so with regard to an egg. With regard to an egg laid on a Festival, the two days of Rosh HaShana are considered one long day and a single period of sanctity. It was only in deference to the dead that the Sages were lenient with regard to burial on the second day of Rosh HaShana, but with regard to all other matters, the two days of Rosh HaShana are viewed as one day and are governed by the same halakha.

讗诪专 诇讬讛 讗谞讗 讻谞讛专讚注讬 住讘讬专讗 诇讬 讚讗诪专讬 讗祝 讘讘讬爪讛 讜诪讗讬 讚注转讬讱 讚诇诪讗 诪注讘专讬 诇讬讛 诇讗诇讜诇 讛讗诪专 专讘 讞讬谞谞讗 讘专 讻讛谞讗 诪讬诪讜转 注讝专讗 讜讗讬诇讱 诇讗 诪爪讬谞讜 讗诇讜诇 诪注讜讘专

Ameimar said to him: I hold in accordance with the opinion of the Sages of Neharde鈥檃, who state this halakha even with regard to an egg laid on the Festival and other matters, as there is no difference between the two days of Rosh HaShana and the two days of other Festivals. And what is your reasoning that you are concerned? Is it that perhaps they will extend the month of Elul and declare it a thirty-day month, which would mean that the second day of the Festival is the first of Tishrei, the true date of Rosh HaShana? But didn鈥檛 Rav 岣nnana bar Kahana say: From the days of Ezra and onward we have not found that the month of Elul was made a full, thirty-day month, and therefore there is no cause for this concern.

讜讗讬谉 讗讜驻讬谉 驻转讬谉 讙专讬爪讬谉 讗诇讗 专拽讬拽讬谉 转谞讜 专讘谞谉 讘讬转 砖诪讗讬 讗讜诪专讬诐 讗讬谉 讗讜驻讬谉 驻转 注讘讛 讘驻住讞 讜讘讬转 讛诇诇 诪转讬专讬谉 讜讻诪讛 驻转 注讘讛 讗诪专 专讘 讛讜谞讗 讟驻讞 砖讻谉 诪爪讬谞讜 讘诇讞诐 讛驻谞讬诐 讟驻讞

搂 It is taught in the mishna: And one may not bake thick loaves on a Festival but only thin ones. The Sages taught the following baraita: Beit Shammai say that one may not bake thick bread on Passover, as it might become leavened before it has a chance to bake, whereas Beit Hillel permit it. And how much thickness renders a loaf thick bread that is permitted by Beit Hillel? Rav Huna said: It is up to a thickness of one handbreadth, as we find likewise with regard to the shewbread in the Temple, which must also be unleavened and which was one handbreadth thick.

诪转拽讬祝 诇讛 专讘 讬讜住祝 讗诐 讗诪专讜 讘讝专讬讝讬谉 讬讗诪专讜 讘砖讗讬谞谉 讝专讬讝讬谉 讗诐 讗诪专讜 讘驻转 注诪诇讛 讬讗诪专讜 讘驻转 砖讗讬谞讛 注诪诇讛

Rav Yosef strongly objects to this argument of Rav Huna: If the Sages stated this leniency with regard to the shewbread that is prepared by priests, who are vigilant about the mitzvot and ensure that the dough is not leavened, would they say the same with regard to bread that is prepared by ordinary people, who are not as vigilant? Furthermore, if they said this with regard to the shewbread, which is well-kneaded [amela] bread, would they say the same with regard to bread that is not as well kneaded?

讗诐 讗诪专讜 讘注爪讬诐 讬讘砖讬诐 讬讗诪专讜 讘注爪讬诐 诇讞讬诐 讗诐 讗诪专讜 讘转谞讜专 讞诐 讬讗诪专讜 讘转谞讜专 爪讜谞谉 讗诐 讗诪专讜 讘转谞讜专 砖诇 诪转讻转 讬讗诪专讜 讘转谞讜专 砖诇 讞专住

Rav Yosef continues: If they stated this leniency in the case of dry wood, which was used in the Temple, as it would burn well and bake the bread quickly, would they say the same in the case of moist wood, which is what most people use to heat their ovens? Furthermore, if they said this with regard to the hot oven found in the Temple, would they say the same with regard to a standard oven, which is typically cold in comparison to that of the Temple? And lastly, if they said this with regard to the Temple鈥檚 metal oven, which warms up quickly, would they say the same with regard to the earthenware oven that most people use to bake their bread?

讗诪专 专讘 讬专诪讬讛 讘专 讗讘讗 砖讗诇讬转 讗转 专讘讬 讘讬讞讜讚 讜诪谞讜 专讘 诪讗讬 驻转 注讘讛 驻转 诪专讜讘讛

Rav Yirmeya bar Abba said: I asked my teacher in private, and who is this teacher? It is Rav. Rav Yirmeya asked him: What is the meaning of thick bread? Rav explained that it means a large quantity of bread, a large amount of dough prepared in a single session. The concern here is not that the bread might become leavened, but that its preparation involves unnecessary exertion on the Festival.

讗讬讻讗 讚讗诪专讬 讗诪专 专讘 讬专诪讬讛 讘专 讗讘讗 讗诪专 专讘 砖讗诇讬转 讗转 专讘讬 讘讬讞讜讚 讜诪谞讜 专讘讬谞讜 讛拽讚讜砖 诪讗讬 驻转 注讘讛 驻转 诪专讜讘讛 讜讗诪讗讬 拽专讜 诇讬讛 驻转 注讘讛 诪砖讜诐 讚谞驻讬砖讗 讘诇讬砖讛 讗讬 谞诪讬 讘讗转专讬讛 讚讛讗讬 转谞讗 驻转 诪专讜讘讛 驻转 注讘讛 拽专讜 诇讬讛

Some say that Rav Yirmeya bar Abba said that Rav said: I asked this of my teacher in private; and who is Rav鈥檚 teacher? It is our holy Rabbi Yehuda HaNasi. And he explained the matter as follows: What is the meaning of thick bread? It means a large quantity of bread. And why do they call it thick bread? It is because it is greatly expanded at the time of kneading and therefore looks very thick. Alternatively, in the place where this tanna of the mishna lived, a large quantity of bread was called thick bread.

诪讻讚讬 诪砖讜诐 讚拽讟专讞 讟专讞讗 讚诇讗 爪专讬讱 讛讜讗 诪讗讬 讗专讬讗 驻住讞 讗驻讬诇讜 讘砖讗专 讬诪讬诐 讟讜讘讬诐 谞诪讬 讗讬谉 讛讻讬 谞诪讬 讜转谞讗 讘讬讜诐 讟讜讘 讚驻住讞 拽讗讬 转谞讬讗 谞诪讬 讛讻讬 讘讬转 砖诪讗讬 讗讜诪专讬诐 讗讬谉 讗讜驻讬谉 驻转 诪专讜讘讛 讘讬讜诐 讟讜讘 讜讘讬转 讛诇诇 诪转讬专讬谉

The Gemara asks: Now, since the prohibition here is because he exerts himself unnecessarily, then why did the baraita teach this halakha specifically with respect to Passover? The same halakha should apply with regard to the other Festivals as well. The Gemara answers: Yes, it is indeed so; the halakha is not limited to Passover. But the tanna who taught this halakha was dealing at the time with the festival of Passover and therefore mentioned this halakha in relation to that Festival, even though it applies in equal fashion to the other Festivals. The Gemara comments that this is also taught in a baraita: Beit Shammai say: One may not bake a large quantity of bread on any Festival, whereas Beit Hillel permit it.

诪转谞讬壮 讗祝 讛讜讗 讗诪专 砖诇砖讛 讚讘专讬诐 诇讛拽诇 诪讻讘讚讬谉 讘讬转 讛诪讟讜转 讜诪谞讬讞讬谉 讗转 讛诪讜讙诪专 讘讬讜诐 讟讜讘 讜注讜砖讬谉 讙讚讬 诪拽讜诇住 讘诇讬诇讬 驻住讞讬诐 讜讞讻诪讬诐 讗讜住专讬谉

MISHNA: Rabban Gamliel also said three things as leniencies, in opposition to the view of most of the Sages: One may sweep the room of the couches on a Festival, i.e., the dining room, where they would recline on couches to eat, as there is no concern that by sweeping the room one might come to fill in the holes and level the ground. And one may place incense consisting of fragrant herbs on burning coals in order to perfume one鈥檚 house on a Festival. And one may prepare a whole kid goat, meaning a kid goat roasted whole, with its entrails over its head, on the night of Passover, as was the custom when they roasted the Paschal lamb in the Temple. However, the Rabbis prohibit all three practices: It is prohibited to sweep lest one come to level the ground, it is prohibited to burn incense because it does not meet the criteria of permitted food preparation, and it is prohibited to eat a kid that was roasted whole on the night of Passover because it would appear as if he were eating consecrated food outside the Temple.

讙诪壮 讗诪专 专讘 讗住讬 诪讞诇讜拽转 诇讙诪专 讗讘诇 诇讛专讬讞 讚讘专讬 讛讻诇 诪讜转专

GEMARA: Rav Asi said: The dispute with regard to incense applies only to a case where one wishes to burn the incense in order to perfume his garments. However, if he burns the incense in order to enjoy the smell, all agree that this is like other bodily pleasures, the satisfaction of which has the same status as food preparation, and it is therefore permitted.

诪讬转讬讘讬 讗讬谉 诪讻讘讚讬谉 讘讬转 讛诪讟讜转 讘讬讜诐 讟讜讘 讜砖诇 讘讬转 专讘谉 讙诪诇讬讗诇 诪讻讘讚讬谉 讗诪专 专讘讬 讗诇讬注讝专 讘专 爪讚讜拽 驻注诪讬诐 讛专讘讛 谞讻谞住转讬 讗讞专 讗讘讗 诇讘讬转 专讘谉 讙诪诇讬讗诇 讜诇讗 讛讬讜 诪讻讘讚讬谉 讘讬转 讛诪讟讜转 讘讬讜诐 讟讜讘 讗诇讗 诪讻讘讚讬谉 讗讜转谉 诪注专讘 讬讜诐 讟讜讘 讜驻讜专住讬谉 注诇讬讛诐 住讚讬谞讬谉 诇诪讞专 讻砖讗讜专讞讬诐 谞讻谞住讬谉 诪住诇拽讬谉 讗转 讛住讚讬谞讬谉 讜谞诪爪讗 讛讘讬转 诪转讻讘讚 诪讗诇讬讜 讗诪专讜 诇讜 讗诐 讻谉 讗祝 讘砖讘转 诪讜转专 诇注砖讜转 讻谉

The Gemara raises an objection against Rav Asi鈥檚 understanding of the mishna from the following Tosefta: One may not sweep the room of the couches on a Festival lest he fill in holes and level the ground, but in the house of Rabban Gamliel they did sweep, as they did not share this concern. Rabbi Eliezer bar Tzadok said: On many occasions I followed Father, Rabbi Tzadok, into Rabban Gamliel鈥檚 house, and I observed that they would not actually sweep the room of the couches on a Festival, but rather they would do the following: They would sweep the room on the eve of the Festival and spread sheets over it so that it would not become dirty, and on the following day, when the guests entered, they removed the sheets, and it turned out that the house was cleaned on its own. The other Sages said to him: If so, it is permitted to do so on Shabbat as well, and there is no dispute in that case.

讜讗讬谉 诪谞讬讞讬谉 讗转 讛诪讜讙诪专 讘讬讜诐 讟讜讘 讜砖诇 讘讬转 专讘谉 讙诪诇讬讗诇 诪谞讬讞讬谉 讗诪专 专讘讬 讗诇讬注讝专 讘专 爪讚讜拽 驻注诪讬诐 讛专讘讛 谞讻谞住转讬 讗讞专 讗讘讗 诇讘讬转 专讘谉 讙诪诇讬讗诇 讜诇讗 讛讬讜 诪谞讬讞讬谉 讗转 讛诪讜讙诪专 讘讬讜诐 讟讜讘 讗诇讗 诪讘讬讗讬谉 注专讚住拽讗讜转 砖诇 讘专讝诇 讜诪注砖谞讬谉 讗讜转谉 诪注专讘 讬讜诐 讟讜讘 讜驻讜拽拽讬谉 谞拽讘讬讛谉 诪注专讘 讬讜诐 讟讜讘 诇诪讞专 讻砖讗讜专讞讬诐 谞讻谞住讬谉 驻讜转讞讬谉 讗转 谞拽讘讬讛谉 讜谞诪爪讗 讛讘讬转 诪转讙诪专 诪讗诇讬讜

The Tosefta continues: Similarly, one may not place incense on burning coals on a Festival, but in the house of Rabban Gamliel they did place incense. Rabbi Eliezer bar Tzadok said: On many occasions I followed Father into Rabban Gamliel鈥檚 house, and I noticed that they would not actually place incense on burning coals on a Festival, but rather they would bring perforated coal pans [ardaska鈥檕t] made of iron, filled them with fragrant smoke on the eve of the Festival, and plugged their holes on the Festival eve so that their fragrant smell would not escape. On the following day, when the guests entered, they opened the holes, releasing the smell throughout the house, and it turned out that the house was perfumed on its own.

讗诪专讜 诇讜 讗诐 讻谉 讗祝 讘砖讘转 诪讜转专 诇注砖讜转 讻谉

The other Sages said to him: If so, it is permitted to do so on Shabbat as well. This shows that the issue was not the perfuming of clothes but rather the burning of incense for the smell in the house. It follows that the Sages prohibit the practice even when the incense is burned for the enjoyment of the smell, against the opinion of Rav Asi.

讗诇讗 讗讬 讗转诪专 讛讻讬 讗转诪专 讗诪专 专讘 讗住讬 诪讞诇讜拽转 诇讛专讬讞 讗讘诇 诇讙诪专 讗住讜专

Rather, the Gemara retracts its previous statement and says that if this was stated, it was stated as follows: Rav Asi said that the dispute with regard to incense applies only to a case where one burns the incense in order to enjoy the smell. However, if he burns the incense in order to perfume his garments, all agree that it is prohibited.

讗讬讘注讬讗 诇讛讜 诪讛讜 诇注砖谉 专讘 讬专诪讬讛 讘专 讗讘讗 讗诪专 专讘 讗住讜专 讜砖诪讜讗诇 讗诪专 诪讜转专 专讘 讛讜谞讗 讗诪专 讗住讜专 诪驻谞讬 砖诪讻讘讛 讗诪专 诇讬讛 专讘 谞讞诪谉 讜谞讬诪讗 诪专 诪驻谞讬 砖诪讘注讬专 讗诪专 诇讬讛 转讞诇转讜 诪讻讘讛 讜住讜驻讜 诪讘注讬专

A dilemma was raised before the Sages: What is the halakha with regard to smoking fruit on a Festival with incense in order to enhance its aroma? Rav Yirmeya bar Abba said that Rav said: It is prohibited, as it is not included in the category of permitted food preparation. And Shmuel said: It is permitted. Rav Huna said: It is prohibited because he extinguishes some of the coals when he sprinkles the aromatic powder on them. Rav Na岣an said to him: And let the Master say that it is prohibited because he kindles the coals, as afterward the fragrant spices cause the coals to burn even more strongly; why are you not concerned about this? Rav Huna said to him: Two prohibitions are indeed violated: Its beginning involves extinguishing, and its end involves kindling.

讗诪专 专讘 讬讛讜讚讛 注诇 讙讘讬 讙讞诇转 讗住讜专

Rav Yehuda said: Sprinkling the aromatic spices on the coals themselves is in fact prohibited for the aforementioned reasons.

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.

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The William Davidson Talmud | Powered by Sefaria

Beitzah 22

讜诪讚诇讬拽讬谉 诇讜 讗转 讛谞专 诪砖讜诐 专讘讬 讬爪讞拽 讗诪专讜 讗祝 爪讜诇讬谉 诇讜 讚讙 拽讟谉 转谞讬讗 谞诪讬 讛讻讬 诪讬 砖诇讗 讛谞讬讞 注讬专讜讘讬 转讘砖讬诇讬谉 讗讜驻讬谉 诇讜 驻转 讗讞转 讜讟讜诪谞讬谉 诇讜 拽讚专讛 讗讞转 讜诪讚诇讬拽讬谉 诇讜 讗转 讛谞专 讜诪讞诪讬谉 诇讜 拽讬转讜谉 讗讞讚 讜讬砖 讗讜诪专讬诐 讗祝 爪讜诇讬谉 诇讜 讚讙 拽讟谉

and kindle a lamp for him. They said in the name of Rabbi Yitz岣k: They may even roast a small fish for him. That is also taught in a baraita: With regard to one who did not prepare an eiruv tavshilin, others may bake one loaf of bread for him, and insulate one pot of food for him, and kindle a lamp for him, and heat one small jug [kiton] of water for him. And some say: They may even roast a small fish for him.

专讘讗 讗诪专 诇注讜诇诐 砖讛谞讬讞 讜砖讗谞讬 讛讟诪谞讛 讚诪讜讻讞讗 诪诇转讗 讚讗讚注转讗 讚砖讘转讗 拽注讘讬讚

Rava said: Actually, one can say that the mishna is referring to a case where one prepared an eiruv tavshilin, and nevertheless, if he did not insulate hot food on the eve of the Festival for Shabbat he may not do so on the Festival itself, because insulating hot food is different, as it is evident that he is acting with Shabbat in mind and not for the Festival. Beit Shammai view this as a desecration of the sanctity of the Festival.

讗讬转讬讘讬讛 讗讘讬讬 讞谞谞讬讛 讗讜诪专 讘讬转 砖诪讗讬 讗讜诪专讬诐 讗讬谉 讗讜驻讬谉 讗诇讗 讗诐 讻谉 注专讘 讘驻转 讜讗讬谉 诪讘砖诇讬谉 讗诇讗 讗诐 讻谉 注专讘 讘转讘砖讬诇 讜讗讬谉 讟讜诪谞讬谉 讗诇讗 讗诐 讻谉 讛讬讜 诇讜 讞诪讬谉 讟诪讜谞讬谉 诪注专讘 讬讜诐 讟讜讘 讛讗 讛讬讜 诇讜 讞诪讬谉 讟诪讜谞讬谉 诪讬讛讗 注讘讬讚 讜讗祝 注诇 讙讘 讚诪讜讻讞讗 诪诇转讗 讚讗讚注转讗 讚砖讘转 拽注讘讬讚

Abaye raised an objection to Rava鈥檚 opinion from the following baraita: 岣nanya says that Beit Shammai say: One may not bake on a Festival for Shabbat that occurs on the following day unless he established a joining of cooked foods with bread, and he may not cook for Shabbat unless he established a joining of cooked foods with a cooked dish, and he may not insulate hot food for Shabbat unless he already had hot food insulated from the eve of the Festival. But this indicates that if he had hot food insulated, he may in any case act in that manner and insulate hot food for Shabbat, even though it is evident that he is acting with Shabbat in mind. This shows that even according to 岣nanya, who rules in accordance with the opinion of Beit Shammai, it is permitted to insulate hot food on a Festival for Shabbat.

讗诇讗 讗诪专 讗讘讬讬 讻讙讜谉 砖注专讘 诇讝讛 讜诇讗 注专讘 诇讝讛 讜讞谞谞讬讛 讛讬讗 讜讗诇讬讘讗 讚讘讬转 砖诪讗讬

Rather, Abaye said that the mishna is referring to a case where he established a joining of cooked foods for this, meaning he baked and cooked before the Festival for the sake of an eiruv, but he did not establish a joining of cooked foods for this, i.e., he did not insulate hot food for Shabbat on the Festival eve. And the mishna is in accordance with the opinion of 岣nanya, according to Beit Shammai, with Rabban Gamliel鈥檚 household being stringent upon themselves in this regard.

讜讗讬谉 讝讜拽驻讬谉 讗转 讛诪谞讜专讛 诪讗讬 拽讗 注讘讬讚 讗诪专 专讘 讞讬谞谞讗 讘专 讘讬住谞讗 讛讻讗 讘诪谞讜专讛 砖诇 讞诇讬讜转 注住拽讬谞谉 讚诪讞讝讬 讻讘讜谞讛 讚讘讬转 砖诪讗讬 住讘专讬 讬砖 讘谞讬谉 讘讻诇讬诐 讜讘讬转 讛诇诇 住讘专讬 讗讬谉 讘谞讬谉 讘讻诇讬诐 讜讗讬谉 住转讬专讛 讘讻诇讬诐

搂 The mishna states that one of the three stringencies that Rabban Gamliel practiced in accordance with Beit Shammai was that on a Festival one may not set up a candelabrum that fell. The Gemara asks: What prohibited act does one perform when he sets a candelabrum upright? Rav 岣nnana bar Bisna said: Here, we are dealing with a candelabrum composed of segments that come apart; it is prohibited to reassemble such a candelabrum because it looks like building. As Beit Shammai hold that there is a prohibition against building with regard to vessels, and therefore the pieces of this candelabrum may not be reconnected, whereas Beit Hillel hold that there is no prohibition against building with regard to vessels, and there is also no prohibition against dismantling with regard to vessels. One may therefore reattach the pieces of the candelabrum if they came apart.

注讜诇讗 讗讬拽诇注 诇讘讬 专讘 讬讛讜讚讛 拽诐 砖诪注讬讛 讝拽祝 诇讛 诇砖专讙讗 讗讬转讬讘讬讛 专讘 讬讛讜讚讛 诇注讜诇讗 讛谞讜转谉 砖诪谉 讘谞专 讞讬讬讘 诪砖讜诐 诪讘注讬专 讜讛诪住转驻拽 诪诪谞讜 讞讬讬讘 诪砖讜诐 诪讻讘讛 讗诪专 诇讬讛 诇讗讜 讗讚注转讗讬

The Gemara relates that Ulla once happened to come to the house of Rav Yehuda on a Festival. Ulla鈥檚 servant stood and tilted the oil lamp [sheragga], diverting most of the oil to one side, with the intention of preventing the oil from reaching the wick so that the light would be extinguished more quickly. Rav Yehuda raised an objection to Ulla from the following baraita, in which it is taught: One who adds oil to a lamp on Shabbat is liable for performing the prohibited labor of kindling on Shabbat, and one who supplies himself with oil from a lit lamp on Shabbat is liable for performing the prohibited labor of extinguishing, as he causes the light to be extinguished more quickly. This indicates that any action, even an indirect one, that causes a lamp be extinguished earlier than it would have otherwise is considered extinguishing. Here too, by tilting the lamp, the servant extinguished a light on the Festival, which is prohibited. Ulla said to him: You are indeed correct; the act was performed by my servant without my knowledge.

讗诪专 专讘 拽谞讘讗 砖专讬

With regard to the halakha governing extinguishing on a Festival, Rav said: It is permitted to trim the end of a wick that has become charcoal, so that it will burn better; this is not considered extinguishing.

讘注讗 诪讬谞讬讛 讗讘讗 讘专 诪专转讗 诪讗讘讬讬 诪讛讜 诇讻讘讜转 讗转 讛谞专 诪驻谞讬 讚讘专 讗讞专 讗诪专 诇讜 讗驻砖专 讘讘讬转 讗讞专

With regard to this same issue, Abba bar Marta raised a dilemma before Abaye: What is the halakha with regard to extinguishing a lamp that is burning in a room on a Festival for another matter, a euphemism for marital relations? Since it is prohibited to have relations in a room where a lamp is burning, may one extinguish a lamp for this purpose? Abaye said to him: One may not extinguish it, as it is possible to have relations in a different room.

讗讬谉 诇讜 讘讬转 讗讞专 诪讗讬 讗驻砖专 诇注砖讜转 诇讜 诪讞讬爪讛 讗讬谉 诇讜 诇注砖讜转 诪讞讬爪讛 诪讗讬 讗驻砖专 诇讻驻讜转 注诇讬讜 讗转 讛讻诇讬 讗讬谉 诇讜 讻诇讬 诪讗讬 讗诪专 诇讬讛 讗住讜专

Abba bar Marta continued: If he does not have a different room, what should he do? Abaye replied: It is possible to erect for oneself a partition out of sheets and engage in relations on the other side of the partition. Abba bar Marta asked further: If he does not have sheets to erect a partition, what should he do? Abaye answered: It is possible to invert a vessel over the lamp in order to hide the light. Abba bar Marta further inquired: If he does not have a vessel, what should he do? Abaye said to him: It is prohibited; one may not extinguish the lamp.

讗讬转讬讘讬讛 讗讬谉 诪讻讘讬谉 讗转 讛讘拽注转 讻讚讬 诇讞讜住 注诇讬讛 讜讗诐 讘砖讘讬诇 砖诇讗 讬转注砖谉 讛讘讬转 讗讜 讛拽讚专讛 诪讜转专 讗诪专 诇讬讛 讛讛讬讗 专讘讬 讬讛讜讚讛 讛讬讗 讻讬 拽讗诪讬谞讗 讗谞讗 诇专讘谞谉

Abba bar Marta raised an objection to Abaye鈥檚 opinion from the following baraita: One may not extinguish a piece of wood in order to save it from being needlessly burned, but if he extinguishes it so that the house or a pot not become smoky, it is permitted. This shows that it is permitted to extinguish a fire on a Festival if it serves people鈥檚 needs. Abaye said to him: That baraita is in accordance with the opinion of Rabbi Yehuda, who permits the performance of prohibited labors on a Festival for all of one鈥檚 needs and not only for the preparation of food; when I spoke, it was in accordance with the opinion of the Rabbis, who disagree.

讘注讗 诪讬谞讬讛 讗讘讬讬 诪专讘讛 诪讛讜 诇讻讘讜转 讗转 讛讚诇拽讛 讘讬讜诐 讟讜讘 讛讬讻讗 讚讗讬讻讗 住讻谞转 谞驻砖讜转 诇讗 拽讗 诪讘注讬讗 诇讬 讚讗驻讬诇讜 讘砖讘转 砖专讬 讻讬 拽诪讘注讬讗 诇讬 诪砖讜诐 讗讘讜讚 诪诪讜谉 诪讗讬 讗诪专 诇讬讛 讗住讜专

Further on the topic of extinguishing, Abaye raised a dilemma before Rabba: What is the halakha with regard to extinguishing a fire on a Festival? He clarified his question: Where there is danger to life, I have no dilemma, as in that case it is permitted even on Shabbat. When I raised the dilemma, it was with regard to a case involving only monetary loss. What is the halakha? Rabba said to him: It is prohibited.

讗讬转讬讘讬讛 讗讬谉 诪讻讘讬谉 讗转 讛讘拽注转 讻讚讬 诇讞讜住 注诇讬讛 讜讗诐 讘砖讘讬诇 砖诇讗 讬转注砖谉 讛讘讬转 讗讜 讛拽讚专讛 诪讜转专 讛讛讬讗 专讘讬 讬讛讜讚讛 讛讬讗 讻讬 拽讗诪讬谞讗 讗谞讗 诇专讘谞谉

Abaye raised an objection to his opinion from the baraita cited above: One may not extinguish a piece of wood in order to save it from being needlessly burned, but if he extinguishes it so that the house or a pot not become smoky, it is permitted. This indicates that extinguishing a fire on a Festival is permitted even if only to prevent a small loss. Rabba replied: That baraita is in accordance with the opinion of Rabbi Yehuda; when I spoke, it was in accordance with the opinion of the Rabbis.

讘注讗 诪讬谞讬讛 专讘 讗砖讬 诪讗诪讬诪专 诪讛讜 诇讻讞讜诇 讗转 讛注讬谉 讘讬讜诐 讟讜讘 讛讬讻讗 讚讗讬讻讗 住讻谞讛 讻讙讜谉 专讬专讗 讚讬爪讗 讚诪讗 讚诪注转讗 讜拽讚讞转讗 讜转讞诇转 讗讜讻诇讗 诇讗 诪讘注讬讗 诇讬 讚讗驻讬诇讜 讘砖讘转 砖专讬 讻讬 拽诪讘注讬讗 诇讬 住讜祝 讗讜讻诇讗 讜驻爪讜讞讬 注讬谞讗 诪讗讬 讗诪专 诇讬讛 讗住讜专

Rav Ashi raised a dilemma before Ameimar: What is the halakha with regard to painting an eye with a medicinal ointment on a Festival? He elaborated on his question: Where there is a danger to the eye, for example, the illnesses called rira, ditza, dema, dimata, and kada岣a, or the beginning of an inflammation, I have no dilemma, as in such cases it is permitted to apply an ointment even on Shabbat. When I raised the dilemma, it was with regard to less serious ailments, such as at the end of an inflammation, or in order to brighten one鈥檚 eyesight. What is the halakha in such cases? Ameimar said to him: It is prohibited.

讗讬转讬讘讬讛 讗讬谉 诪讻讘讬谉 讗转 讛讘拽注转 讜砖谞讬 诇讬讛 讻讚砖谞讬谉

Rav Ashi raised an objection to him from the same baraita: One may not extinguish a piece of wood in order to save it from being needlessly burned, but if he extinguishes it so that the house or a pot not become smoky, it is permitted. This indicates that a prohibited labor is permitted on a Festival, if it is performed for the sake of a bodily need. And Ameimar answered him as we answered before, that the baraita is in accordance with the opinion of Rabbi Yehuda.

讗诪讬诪专 砖专讬 诇诪讻讞诇 注讬谞讗 诪讙讜讬 讘砖讘转讗 讗讬讻讗 讚讗诪专讬 讗诪讬诪专 讙讜驻讬讛 讻讞诇 注讬谞讗 诪讙讜讬 讘砖讘转讗 讗诪专 诇讬讛 专讘 讗砖讬 诇讗诪讬诪专 诪讗讬 讚注转讬讱 讚讗诪专 注讜诇讗 讘专讬讛 讚专讘 注讬诇讗讬 讻诇 爪专讻讬 讞讜诇讛 注讜砖讬谉 注诇 讬讚讬 讙讜讬 讘砖讘转 讜讗诪专 专讘 讛诪谞讜谞讗 讻诇 讚讘专 砖讗讬谉 讘讜 住讻谞讛 讗讜诪专 诇讙讜讬 讜注讜砖讛

The Gemara relates that Ameimar permitted painting an eye for medicinal purposes on Shabbat by means of a gentile. Some say that Ameimar himself painted his eye on Shabbat by means of a gentile. Rav Ashi said to Ameimar: What is your reasoning in permitting this practice? You must rely upon that which Ulla, son of Rav Ilai, said: All the needs of an ill person whose life is not in danger are performed by means of a gentile on Shabbat. And similarly, Rav Hamnuna said: With regard to any matter in which there is no life-threatening danger but only potential illness, one says to the gentile to perform the act, and the gentile performs the act for him.

讛谞讬 诪讬诇讬 讛讬讻讗 讚诇讗 诪住讬讬注 讘讛讚讬讛 讗讘诇 诪专 拽讗 诪住讬讬注 讘讛讚讬讛 讚拽讗 注诪讬抓 讜驻转讞 讗诪专 诇讬讛 讗讬讻讗 专讘 讝讘讬讚 讚拽讗讬 讻讜转讱 讜砖谞讬讬 诇讬讛 诪住讬讬注 讗讬谉 讘讜 诪诪砖

However, this applies only where the ill person, or any other Jew, does not assist the gentile. But in this case the Master, Ameimar, assists the gentile while the ointment is being applied, as he closes and opens his eye, thereby allowing the ointment to penetrate more deeply. Therefore, this should be prohibited. Ameimar said to Rav Ashi: There is also the opinion of Rav Zevid, who holds in accordance with your opinion; he, too, raised the objection that it should be prohibited due to the fact that the Jew assists the gentile. And I already answered him: The assistance provided by one who assists another in performing a task that the other could essentially have performed himself is insubstantial. Inasmuch as the action is primarily performed by the gentile, the minor assistance given by the Jew may be overlooked.

讗诪讬诪专 砖专讗 诇诪讻讞诇 注讬谞讗 讘讬讜诐 讟讜讘 砖谞讬 砖诇 专讗砖 讛砖谞讛 讗诪专 诇讬讛 专讘 讗砖讬 诇讗诪讬诪专 讜讛讗诪专 专讘讗 诪转 讘讬讜诐 讟讜讘 专讗砖讜谉 讬转注住拽讜 讘讜 注诪诪讬谉 讘讬讜诐 讟讜讘 砖谞讬 讬转注住拽讜 讘讜 讬砖专讗诇 讜讗驻讬诇讜 讘砖谞讬 讬诪讬诐 讟讜讘讬诐 砖诇 专讗砖 讛砖谞讛

The Gemara further relates that Ameimar permitted painting an eye with a medicinal ointment on the second day of the festival of Rosh HaShana if the eye is causing pain and requires treatment. Rav Ashi said to Ameimar: But didn鈥檛 Rava say that if a person died on the first day of a Festival, gentiles may attend to his burial; if he died on the second day of a Festival observed in the Diaspora, Jews may attend to his burial? And this is the halakha even on the second day of the festival of Rosh HaShana,

诪讛 砖讗讬谉 讻谉 讘讘讬爪讛

which is not so with regard to an egg. With regard to an egg laid on a Festival, the two days of Rosh HaShana are considered one long day and a single period of sanctity. It was only in deference to the dead that the Sages were lenient with regard to burial on the second day of Rosh HaShana, but with regard to all other matters, the two days of Rosh HaShana are viewed as one day and are governed by the same halakha.

讗诪专 诇讬讛 讗谞讗 讻谞讛专讚注讬 住讘讬专讗 诇讬 讚讗诪专讬 讗祝 讘讘讬爪讛 讜诪讗讬 讚注转讬讱 讚诇诪讗 诪注讘专讬 诇讬讛 诇讗诇讜诇 讛讗诪专 专讘 讞讬谞谞讗 讘专 讻讛谞讗 诪讬诪讜转 注讝专讗 讜讗讬诇讱 诇讗 诪爪讬谞讜 讗诇讜诇 诪注讜讘专

Ameimar said to him: I hold in accordance with the opinion of the Sages of Neharde鈥檃, who state this halakha even with regard to an egg laid on the Festival and other matters, as there is no difference between the two days of Rosh HaShana and the two days of other Festivals. And what is your reasoning that you are concerned? Is it that perhaps they will extend the month of Elul and declare it a thirty-day month, which would mean that the second day of the Festival is the first of Tishrei, the true date of Rosh HaShana? But didn鈥檛 Rav 岣nnana bar Kahana say: From the days of Ezra and onward we have not found that the month of Elul was made a full, thirty-day month, and therefore there is no cause for this concern.

讜讗讬谉 讗讜驻讬谉 驻转讬谉 讙专讬爪讬谉 讗诇讗 专拽讬拽讬谉 转谞讜 专讘谞谉 讘讬转 砖诪讗讬 讗讜诪专讬诐 讗讬谉 讗讜驻讬谉 驻转 注讘讛 讘驻住讞 讜讘讬转 讛诇诇 诪转讬专讬谉 讜讻诪讛 驻转 注讘讛 讗诪专 专讘 讛讜谞讗 讟驻讞 砖讻谉 诪爪讬谞讜 讘诇讞诐 讛驻谞讬诐 讟驻讞

搂 It is taught in the mishna: And one may not bake thick loaves on a Festival but only thin ones. The Sages taught the following baraita: Beit Shammai say that one may not bake thick bread on Passover, as it might become leavened before it has a chance to bake, whereas Beit Hillel permit it. And how much thickness renders a loaf thick bread that is permitted by Beit Hillel? Rav Huna said: It is up to a thickness of one handbreadth, as we find likewise with regard to the shewbread in the Temple, which must also be unleavened and which was one handbreadth thick.

诪转拽讬祝 诇讛 专讘 讬讜住祝 讗诐 讗诪专讜 讘讝专讬讝讬谉 讬讗诪专讜 讘砖讗讬谞谉 讝专讬讝讬谉 讗诐 讗诪专讜 讘驻转 注诪诇讛 讬讗诪专讜 讘驻转 砖讗讬谞讛 注诪诇讛

Rav Yosef strongly objects to this argument of Rav Huna: If the Sages stated this leniency with regard to the shewbread that is prepared by priests, who are vigilant about the mitzvot and ensure that the dough is not leavened, would they say the same with regard to bread that is prepared by ordinary people, who are not as vigilant? Furthermore, if they said this with regard to the shewbread, which is well-kneaded [amela] bread, would they say the same with regard to bread that is not as well kneaded?

讗诐 讗诪专讜 讘注爪讬诐 讬讘砖讬诐 讬讗诪专讜 讘注爪讬诐 诇讞讬诐 讗诐 讗诪专讜 讘转谞讜专 讞诐 讬讗诪专讜 讘转谞讜专 爪讜谞谉 讗诐 讗诪专讜 讘转谞讜专 砖诇 诪转讻转 讬讗诪专讜 讘转谞讜专 砖诇 讞专住

Rav Yosef continues: If they stated this leniency in the case of dry wood, which was used in the Temple, as it would burn well and bake the bread quickly, would they say the same in the case of moist wood, which is what most people use to heat their ovens? Furthermore, if they said this with regard to the hot oven found in the Temple, would they say the same with regard to a standard oven, which is typically cold in comparison to that of the Temple? And lastly, if they said this with regard to the Temple鈥檚 metal oven, which warms up quickly, would they say the same with regard to the earthenware oven that most people use to bake their bread?

讗诪专 专讘 讬专诪讬讛 讘专 讗讘讗 砖讗诇讬转 讗转 专讘讬 讘讬讞讜讚 讜诪谞讜 专讘 诪讗讬 驻转 注讘讛 驻转 诪专讜讘讛

Rav Yirmeya bar Abba said: I asked my teacher in private, and who is this teacher? It is Rav. Rav Yirmeya asked him: What is the meaning of thick bread? Rav explained that it means a large quantity of bread, a large amount of dough prepared in a single session. The concern here is not that the bread might become leavened, but that its preparation involves unnecessary exertion on the Festival.

讗讬讻讗 讚讗诪专讬 讗诪专 专讘 讬专诪讬讛 讘专 讗讘讗 讗诪专 专讘 砖讗诇讬转 讗转 专讘讬 讘讬讞讜讚 讜诪谞讜 专讘讬谞讜 讛拽讚讜砖 诪讗讬 驻转 注讘讛 驻转 诪专讜讘讛 讜讗诪讗讬 拽专讜 诇讬讛 驻转 注讘讛 诪砖讜诐 讚谞驻讬砖讗 讘诇讬砖讛 讗讬 谞诪讬 讘讗转专讬讛 讚讛讗讬 转谞讗 驻转 诪专讜讘讛 驻转 注讘讛 拽专讜 诇讬讛

Some say that Rav Yirmeya bar Abba said that Rav said: I asked this of my teacher in private; and who is Rav鈥檚 teacher? It is our holy Rabbi Yehuda HaNasi. And he explained the matter as follows: What is the meaning of thick bread? It means a large quantity of bread. And why do they call it thick bread? It is because it is greatly expanded at the time of kneading and therefore looks very thick. Alternatively, in the place where this tanna of the mishna lived, a large quantity of bread was called thick bread.

诪讻讚讬 诪砖讜诐 讚拽讟专讞 讟专讞讗 讚诇讗 爪专讬讱 讛讜讗 诪讗讬 讗专讬讗 驻住讞 讗驻讬诇讜 讘砖讗专 讬诪讬诐 讟讜讘讬诐 谞诪讬 讗讬谉 讛讻讬 谞诪讬 讜转谞讗 讘讬讜诐 讟讜讘 讚驻住讞 拽讗讬 转谞讬讗 谞诪讬 讛讻讬 讘讬转 砖诪讗讬 讗讜诪专讬诐 讗讬谉 讗讜驻讬谉 驻转 诪专讜讘讛 讘讬讜诐 讟讜讘 讜讘讬转 讛诇诇 诪转讬专讬谉

The Gemara asks: Now, since the prohibition here is because he exerts himself unnecessarily, then why did the baraita teach this halakha specifically with respect to Passover? The same halakha should apply with regard to the other Festivals as well. The Gemara answers: Yes, it is indeed so; the halakha is not limited to Passover. But the tanna who taught this halakha was dealing at the time with the festival of Passover and therefore mentioned this halakha in relation to that Festival, even though it applies in equal fashion to the other Festivals. The Gemara comments that this is also taught in a baraita: Beit Shammai say: One may not bake a large quantity of bread on any Festival, whereas Beit Hillel permit it.

诪转谞讬壮 讗祝 讛讜讗 讗诪专 砖诇砖讛 讚讘专讬诐 诇讛拽诇 诪讻讘讚讬谉 讘讬转 讛诪讟讜转 讜诪谞讬讞讬谉 讗转 讛诪讜讙诪专 讘讬讜诐 讟讜讘 讜注讜砖讬谉 讙讚讬 诪拽讜诇住 讘诇讬诇讬 驻住讞讬诐 讜讞讻诪讬诐 讗讜住专讬谉

MISHNA: Rabban Gamliel also said three things as leniencies, in opposition to the view of most of the Sages: One may sweep the room of the couches on a Festival, i.e., the dining room, where they would recline on couches to eat, as there is no concern that by sweeping the room one might come to fill in the holes and level the ground. And one may place incense consisting of fragrant herbs on burning coals in order to perfume one鈥檚 house on a Festival. And one may prepare a whole kid goat, meaning a kid goat roasted whole, with its entrails over its head, on the night of Passover, as was the custom when they roasted the Paschal lamb in the Temple. However, the Rabbis prohibit all three practices: It is prohibited to sweep lest one come to level the ground, it is prohibited to burn incense because it does not meet the criteria of permitted food preparation, and it is prohibited to eat a kid that was roasted whole on the night of Passover because it would appear as if he were eating consecrated food outside the Temple.

讙诪壮 讗诪专 专讘 讗住讬 诪讞诇讜拽转 诇讙诪专 讗讘诇 诇讛专讬讞 讚讘专讬 讛讻诇 诪讜转专

GEMARA: Rav Asi said: The dispute with regard to incense applies only to a case where one wishes to burn the incense in order to perfume his garments. However, if he burns the incense in order to enjoy the smell, all agree that this is like other bodily pleasures, the satisfaction of which has the same status as food preparation, and it is therefore permitted.

诪讬转讬讘讬 讗讬谉 诪讻讘讚讬谉 讘讬转 讛诪讟讜转 讘讬讜诐 讟讜讘 讜砖诇 讘讬转 专讘谉 讙诪诇讬讗诇 诪讻讘讚讬谉 讗诪专 专讘讬 讗诇讬注讝专 讘专 爪讚讜拽 驻注诪讬诐 讛专讘讛 谞讻谞住转讬 讗讞专 讗讘讗 诇讘讬转 专讘谉 讙诪诇讬讗诇 讜诇讗 讛讬讜 诪讻讘讚讬谉 讘讬转 讛诪讟讜转 讘讬讜诐 讟讜讘 讗诇讗 诪讻讘讚讬谉 讗讜转谉 诪注专讘 讬讜诐 讟讜讘 讜驻讜专住讬谉 注诇讬讛诐 住讚讬谞讬谉 诇诪讞专 讻砖讗讜专讞讬诐 谞讻谞住讬谉 诪住诇拽讬谉 讗转 讛住讚讬谞讬谉 讜谞诪爪讗 讛讘讬转 诪转讻讘讚 诪讗诇讬讜 讗诪专讜 诇讜 讗诐 讻谉 讗祝 讘砖讘转 诪讜转专 诇注砖讜转 讻谉

The Gemara raises an objection against Rav Asi鈥檚 understanding of the mishna from the following Tosefta: One may not sweep the room of the couches on a Festival lest he fill in holes and level the ground, but in the house of Rabban Gamliel they did sweep, as they did not share this concern. Rabbi Eliezer bar Tzadok said: On many occasions I followed Father, Rabbi Tzadok, into Rabban Gamliel鈥檚 house, and I observed that they would not actually sweep the room of the couches on a Festival, but rather they would do the following: They would sweep the room on the eve of the Festival and spread sheets over it so that it would not become dirty, and on the following day, when the guests entered, they removed the sheets, and it turned out that the house was cleaned on its own. The other Sages said to him: If so, it is permitted to do so on Shabbat as well, and there is no dispute in that case.

讜讗讬谉 诪谞讬讞讬谉 讗转 讛诪讜讙诪专 讘讬讜诐 讟讜讘 讜砖诇 讘讬转 专讘谉 讙诪诇讬讗诇 诪谞讬讞讬谉 讗诪专 专讘讬 讗诇讬注讝专 讘专 爪讚讜拽 驻注诪讬诐 讛专讘讛 谞讻谞住转讬 讗讞专 讗讘讗 诇讘讬转 专讘谉 讙诪诇讬讗诇 讜诇讗 讛讬讜 诪谞讬讞讬谉 讗转 讛诪讜讙诪专 讘讬讜诐 讟讜讘 讗诇讗 诪讘讬讗讬谉 注专讚住拽讗讜转 砖诇 讘专讝诇 讜诪注砖谞讬谉 讗讜转谉 诪注专讘 讬讜诐 讟讜讘 讜驻讜拽拽讬谉 谞拽讘讬讛谉 诪注专讘 讬讜诐 讟讜讘 诇诪讞专 讻砖讗讜专讞讬诐 谞讻谞住讬谉 驻讜转讞讬谉 讗转 谞拽讘讬讛谉 讜谞诪爪讗 讛讘讬转 诪转讙诪专 诪讗诇讬讜

The Tosefta continues: Similarly, one may not place incense on burning coals on a Festival, but in the house of Rabban Gamliel they did place incense. Rabbi Eliezer bar Tzadok said: On many occasions I followed Father into Rabban Gamliel鈥檚 house, and I noticed that they would not actually place incense on burning coals on a Festival, but rather they would bring perforated coal pans [ardaska鈥檕t] made of iron, filled them with fragrant smoke on the eve of the Festival, and plugged their holes on the Festival eve so that their fragrant smell would not escape. On the following day, when the guests entered, they opened the holes, releasing the smell throughout the house, and it turned out that the house was perfumed on its own.

讗诪专讜 诇讜 讗诐 讻谉 讗祝 讘砖讘转 诪讜转专 诇注砖讜转 讻谉

The other Sages said to him: If so, it is permitted to do so on Shabbat as well. This shows that the issue was not the perfuming of clothes but rather the burning of incense for the smell in the house. It follows that the Sages prohibit the practice even when the incense is burned for the enjoyment of the smell, against the opinion of Rav Asi.

讗诇讗 讗讬 讗转诪专 讛讻讬 讗转诪专 讗诪专 专讘 讗住讬 诪讞诇讜拽转 诇讛专讬讞 讗讘诇 诇讙诪专 讗住讜专

Rather, the Gemara retracts its previous statement and says that if this was stated, it was stated as follows: Rav Asi said that the dispute with regard to incense applies only to a case where one burns the incense in order to enjoy the smell. However, if he burns the incense in order to perfume his garments, all agree that it is prohibited.

讗讬讘注讬讗 诇讛讜 诪讛讜 诇注砖谉 专讘 讬专诪讬讛 讘专 讗讘讗 讗诪专 专讘 讗住讜专 讜砖诪讜讗诇 讗诪专 诪讜转专 专讘 讛讜谞讗 讗诪专 讗住讜专 诪驻谞讬 砖诪讻讘讛 讗诪专 诇讬讛 专讘 谞讞诪谉 讜谞讬诪讗 诪专 诪驻谞讬 砖诪讘注讬专 讗诪专 诇讬讛 转讞诇转讜 诪讻讘讛 讜住讜驻讜 诪讘注讬专

A dilemma was raised before the Sages: What is the halakha with regard to smoking fruit on a Festival with incense in order to enhance its aroma? Rav Yirmeya bar Abba said that Rav said: It is prohibited, as it is not included in the category of permitted food preparation. And Shmuel said: It is permitted. Rav Huna said: It is prohibited because he extinguishes some of the coals when he sprinkles the aromatic powder on them. Rav Na岣an said to him: And let the Master say that it is prohibited because he kindles the coals, as afterward the fragrant spices cause the coals to burn even more strongly; why are you not concerned about this? Rav Huna said to him: Two prohibitions are indeed violated: Its beginning involves extinguishing, and its end involves kindling.

讗诪专 专讘 讬讛讜讚讛 注诇 讙讘讬 讙讞诇转 讗住讜专

Rav Yehuda said: Sprinkling the aromatic spices on the coals themselves is in fact prohibited for the aforementioned reasons.

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