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Beitzah 37 - October 7, 1 Cheshvan Oct 07, 2021

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The month of Cheshvan is sponsored by Tamara Katz in memory of her maternal grandparents, Sarah bat Chaya ve Tzvi Hirsh and Meir Leib ben Esther ve Harav Yehoshua Zelig whose yahrzeits are both this month.

Today's daf is sponsored by Lisa Denker in honor of David Denker and Ariel Bruce on the birth of their daughter, Nava Eliana. "May she grow to a life of Torah, a never-ending fascination with study and learning, a life of giving and receiving love, and a life of ma'asim tovim. All our unconditional and unending love, Savta Lisa and Saba Steve."

The Gemara continues one by one to discuss the cases listed in the Mishna, explaining why the ones in the category "optional" are not considered mitzvot and why the actions listed are forbidden on Shabbat/Yom Tov. They also question the language of the Mishna as really all of the categories are forbidden by Rabbinic law (shvut) and not just the first category. As such, the Mishna is explained as fitting into a structure of "lo mebaya" – the same is true for all, however, the first case is more obvious and then they bring more cases which are less obvious that they would be forbidden by rabbinic law. Our Mishna stated that the laws for Shabbat and Yom Tov are the same, other than for food needs; however, the previous Mishna distinguished between Shabbat and Yom Tov on other issues and permitted lowering the produce through the chimney. Rav Yosef answers that each Mishna holds by a different tanna and connects between these Mishnas and a braita referring to an animal and its offspring that fell into a pit on Yom Tov and one can only slaughter one of them as an animal and its offspring can't be slaughtered in one day. Rabbi Eliezer permits only bringing one out – the other can be given food to survive until Yom Tov ends. Rabbi Yehoshua permits taking out the first one with the intent to slaughter, then one can decide that one is not interested in slaughtering it and prefers the other. In that way, one can save them both. Since Rabbi Eliezer is more strict, Rav Yosef connects our Mishna with his opinion and the previous Mishna with Rabbi Yehoshua. Abaye rejects the comparison and suggests reasons why what applies in the animal case would not apply in the case of the produce on the roof. Rav Papa suggests a different answer - that the two Mishnas follow different tannaitic opinions the stricter, Beit Shamai who does not permit carrying not for the purposes of eating and the lenient one Beit Hillel who permits carrying not only for food purposes. The Gemara tries to reject this answer by saying that issue of carrying in the public domain is not the same as moving fruits within a private domain (muktze issue). However, this is rejected as the prohibition for carrying in one's property was instituted by the rabbis so as to make sure people didn't come to carry in the public domain. The next Mishna discusses Shabbat limits as they relate to items that are owned by a person. A person's limits of techum Shabbat apply to animals and vessels in one's possession as well. If one gives one's animal to one's shepherd or son, it still can only go as far as the owner. The Mishna discusses various other cases such as brothers who share an inheritance, one who borrows an item from a friend, or bread that was made partially from borrowed ingredients and partially from one's own ingredients. Does the Mishna disagree with Rabbi Dosa's opinion as he holds that the techum of the animal follows the shepherd? No! One can explain that the Mishna was dealing with a different case (2 shepherds in the area). Shared items can be moved only as far as the shared techum of both owners. Rav and Shmuel disagree regarding two people who purchase a barrel of wine and an animal to share (and divide). Rav holds the wine can be taken for each one according to his techum, but the animal can only be taken into the shared techum. Why the distinction? Since an animal before it is slaughtered on Yom Tov each of its body parts depends on the others, it is considered shared and not able to be subject to laws of breira, retroactive designation. Shmuel doesn't hold at all by retroactive designation and therefore limits both cases. What is the law regarding breira? It is also a debate between rabbi Hoshaya and Rabbi Yochanan. The Gemara questions the opinion attributed to Rabbi Hoshaya based on what he holds in a different sugya.

Beitzah 36 - October 6, 30 Tishrei Oct 06, 2021

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Study Guide Beitzah 36

There are laws regarding clearing out an entire storage area, moving items from one roof to the next, or bringing items down from the roof using a rope that were forbidden either on Yom Tov or Shabbat and the Gemara ponders whether it would also be forbidden as well on Shabbat/Yom Tov, relying on the differences discussed at the end of Beitzah 35. The Mishna stated that one could cover fruits if there is water dripping on them. Ulla and Rabbi Yitzchak disagree about whether this is only true for fruits that are ready to be eaten or whether this would apply even to a pile of bricks. The Gemara tries to bring proofs for each of the opinions from our Mishna and other tannaitic sources. However, each proof is rejected as it can be explained according to the other opinion as well. One can put out a utensil to catch water dripping from the roof and can keep emptying it and letting it refill. A story is told of Abaye who didn't take the advice of Raba when water was dripping on his millstone and Raba suggested he bring out his bed and that will them create a situation where he can move the water as it is disgusting to sleep next to it (just as one can move a bowl full of bodily waste). Items that are disgusting are permitted to be moved on Shabbat, even if they are muktze. In the end, his millstone fell (as the water moistened the dirt that it was standing on), and was destroyed. He blamed himself for not heeding Raba's advice. A utensil used for bodily waste can be carried out and emptied into the garbage, but can it be brought back inside? If so, how? The Mishna lists different categories of things that are forbidden on both Shabbat and Yom Tov and provides examples of each. The categories divide into actions that are forbidden that have no mitzva associated with them, actions that are forbidden even though they are somewhat of a mitzva, and actions that are forbidden, even though they are a mitzvah. The Gemara starts going through the actions listed in the first category and explains why each action is forbidden. In the second category, the Gemara questions some of the cases as they actually seem to be a proper mitzva. Answers are given.

Beitzah 35 - October 5, 29 Tishrei Oct 05, 2021

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This week's learning is sponsored by Eliana Gurfinkiel in memory of her grandmother, Alice Djamila Ventura Bat Moshe and Leah, who passed away this past December. She never had a chance to learn about her Jewish roots, not even talking about Torah. I'm sure that in the Olam Haemet she's delighted that her granddaughters learn Torah and do mitzvot in her honour. Her neshama should have an Aliyah."

And today's daf is sponsored for a refuah shleima for Chaya Sara bat Raitza.

Mar Zutra tried to prove from our Mishnah (from Rabbi Eliezer's opinion) Rav Nachman's response to Rava that designating something to eat on Shabbat brings with it an obligation to tithe the produce even if the produce is not completely ready (gmar melacha). The Gemara rejected his proof and claimed that Rabbi Eliezer in the Mishna implied that the produce must be tithed not due to Shabbat but due to the person's statement indicated he/she planned to eat the produce. If so, the Gemara questions it as it is inconsistent with another statement of Rabbi Eliezer. Thus rejecting the difficulty against Mar Zutra and reinstating his proof for Rav Nachman. Rabbi Shimi Bar Ashi rejects Mar Zutra proof in a different way as he shows that Rabbi Eliezer disagreed with the rabbis concerning a similar issue – whether separating truma before gmar melacha would obligate one. And since the rabbis disagree there, they must disagree here, in which case we can't learn halacha from Rabbi Eliezer. The Gemara tries to prove Rav Nachman's answer from the words of the rabbis in the Mishnah, however, this too is rejected. The Gemara brings a contradiction to Mar Zutra's understanding of Rabbi Eliezer in the Mishnah (that Shabbat brings with it an obligation to tithe the produce even if there isn't gmar melacha) from Rabbi Eliezer's opinion in a braita but e contradiction is resolved. Ravin brings the opinion of Rabbi Yochanan, who disagrees with Rav Nachman, and says that Shabbat, truma, courtyard, and a sale do not obligate one to tithe one's produce if it is not at the stage of gmar melacha. The Gemara explains why Rabbi Yochanan had to refer to each category - in each matter he came to disagree with a certain opinion. The Gemara brings the opinion on which he disagrees on each subject. Chapter five begins with actions that are allowed to be performed on a Yom Tov even though it is burdensome work, as to avoid financial loss, such as lowering fruits through the chimney from the rains. The Gemara discusses different traditions regarding what is the first word in the Mishnah and proves that all possibilities can work. How much can be lowered through a chimney? Rabbi Yochanan derived it from Maseachet Shabbat – how many boxes can be removed from a storage house to make room for guests or a Beit Midrash. But the Gemara raises several possibilities to distinguish between the cases – some suggest being stricter on Yom Tov and some more lenient.

Beitzah 34 - October 4, 28 Tishrei Oct 04, 2021

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Today's daf is sponsored by Eran Bellin and Marcy Goldstein in memory of Rabbi David Eliach. He was a founding member of the Yeshivah of Flatbush and taught generations of students to love Torah and serious study.

A chicken that was trampled or thrown against a wall but managed to stay alive for 24 hours, can be slaughtered, but it should be checked after slaughtering that it had not become a treifa. Is it possible to slaughter on in that case on a Yom Tov? Should there be a concern that if it is found to be treifa, the slaughtering would have been performed for no reason, like the tiles that were heated up that may explode? A braita is brought regarding Shabbat, describing a case where there are several actions that if done by different people - one brings the fire, another the wood, the pot, the spices, etc., if you fire is brought first, all are liable – some for making a fire and some for cooking. The one who brought the pot – for what is he/she liable? This must be a new cauldron and like the tiles, by putting it on the fire, it is hardening it and preparing it for use. If there is a new oven, they are not muktze because it is possible to store things inside them, however, there are actions that should not be done with them because it is considered as preparing it for its first use. There are ways to remove animal hair but if done in the way the tanners do, it is forbidden. Do not cut vegetables with the type of scissors that are used to cut things from the ground because it will look like it was taken from the ground. But it is possible to do things that are a lot of work such as baking in a really big oven or cooking vegetables that require a lot of cooking. The Gemara brings a few more braitot that record permitted/forbidden actions in connection with food preparation. You can go to the muktze (the roof where the fruit is dried) before Shabbat even if the fruits are not fully dried and say that you want to eat from there the next day if it is the shemita year when you do not have to tithe the fruits. The Gemara brings two Mishnas that discuss what determines one's obligation to tithe the produce tithe – when the food is ready for use (gmar melacha), when it is brought into the courtyard, and also planning to eat them on Shabbat (because every meal on Shabbat is considered a meal, even if it is just a snack because of the verse "and you called Shabbat oneg"). Rava asks Rav Nachman - since bringing into the courtyard does not obligate one in tithes unless the fruit is ready for use, does Shabbat determine tithes only if the fruit is ready to be eaten? Rav Nachman says that Shabbat determines in any case. Mar Zotra tries to prove this from our Mishnah but the Gemara rejects his proof.

Beitzah 34 - October 4, 28 Tishrei Oct 04, 2021

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Beitzah 33 - October 3, 27 Tishrei Oct 03, 2021

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Study Guide Beitzah 33

Today's daf is sponsored by Sagi Carmel in honor of Ashley Offenheim on their marriage today.

Is it permissible to use wood for other purposes or can it only be used for kindling on Yom Tov? Rabbi Shimon allows and sages forbid. Leading an animal by a stick on a Yom Tov is a dispute between Rabbi Elazar Bar Rabbi Shimon and the rabbis. The rabbis forbid it besides that it is muktze, also because it appears as if he is leading the animal to sell in the market – therefore, even rabbi Shimon would forbid it. There is a dispute between Rav Sheshet and Rav Nachman as to whether it is possible to use a wooden branch for a skewer. Do they disagree about a wet or dry branch? What is the root of their debate? Rava did not allow one to take a branch from the storage shed of wood to use as a coal stoker or to use one that broke on Yom Tov. Why? Is it because he held like Rabbi Yehuda that broken pieces are muktze? Does it not appear from another case that he does not hold like Rabbi Yehuda in this matter? There is a dispute between R. Eliezer and the rabbis – can one collect sliver from the yard for cooking? Can one take a sliver to use for cleaning one's teeth? It is forbidden to light a fire from stones, trees, etc. because it is creating something new. Rav Yehuda said that if a vessel (such as a toothpick for example) is made from animal food, it is permitted because it is not considered that one has created a vessel. Rav Kahana raises a difficulty against him from a braita and the Gemara solves by differentiating between hard and soft. The hard ones are forbidden to be cut to use a toothpick to clean one's teeth on a Torah level and therefore they are forbidden by rabbinic law to cut them for smelling purposes. But Rav Acha raises a contradiction between this and a Mishnah in Masechet Shabbat that it is permissible to break a barrel and remove fruit from it, provided that he does not intend to make a vessel and there is no concern that if we permit it not to create a vessel, one may come to break it also to make a vessel. Also, Rav Yehuda cut branches and distributed them. The contradiction is resolved by connecting these two approaches to a tannaitic dispute between Rabbi Eliezer and the rabbis. Rabbi Eliezer thinks that creating a toothpick is forbidden from the Torah and therefore the rabbis forbade cutting it for smelling. The rabbis thought it was only forbidden by rabbinic law to cut to make a toothpick and therefore the rabbis did not forbid cutting for smelling or other permitted purposes. However, how could Rabbi Eliezer disagree with the Mishnah in Shabbat? They answer that he establishes the Mishnah in a case of Mustaki - a rickety barrel. According to the Mishnah, it is permissible according to Rabbi Eliezer to gather trees from the yard. There is controversy in a braita as to whether it is permissible to put in piles. The basis for the controversy is: do we fear that it seems he is doing it for tomorrow or do his actions prove that he is not.

Beitzah 32 - Shabbat October 2, 26 Tishrei Oct 01, 2021

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Shmuel rules on undoing ropes that are fastened to the ground or to an object. He differentiates between the two regarding how one can do it, however, he does not distinguish between Shabbat and Yom Tov. The Gemara raises a difficulty against him from the braita where a distinction between Shabbat and Yom Tov is made regarding this issue. They answer that Samuel must hold like the tana of a different braita. But even on this, there is a difficulty because some of his words correspond to the words of the tana and some do not. To solve this problem, it is assumed that one part of the braita has to do with an unrelated reason as he holds like Rabbi Nehemiah who has a very strict definition of muktze and only allows the use of a vessel for its usual use and not for any other use. There is also a difficulty on that which the Gemara resolves. Creating a tool on a Yom Tov is forbidden. The Mishnah gives some examples and the Gemara discusses the controversy over what stage is it considered that the utensil is built/finished both for laws of impurity and for Shabbat/Yom Tov. According to Rabbi Yehuda, it is possible to cut a wick in two by using fire. How does this solve the problem that he is creating an object? Six laws were said regarding wicks - three stringencies and three leniencies. What are they? Rabbi Natan Bar Abba brings on behalf of Rav a harsh criticism of the wealthy Jews of Babylonia who showed no mercy. The Gemara brings a number of statements on how difficult it is for a person who has to rely on others for one's livelihood. It is said about the following people that they "have no life" – one who relies on others for one's livelihood, one whose wife rules over him, and one whose body is enduring suffering and some say also one who only has one garment to wear. The Mishnah continues with a list of other things that should not be done on Yom Tov because it is considered creating a vessel as well as some other prohibitions. One cannot rake the ashes from an oven unless it affects the quality of the food. It is forbidden to build a stove out of two barrels. Why is it forbidden to do this but it is permitted to take stones in the outhouse and form from it a chair to use as a toilet – is it not a similar type of "building"?

Beitzah 31 - October 1, 25 Tishrei Oct 01, 2021

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Today's daf is sponsored by Gitta Neufeld in memory of Ha'Chaver Menachem ben Ha'Chaver Avraham and Chava a"h.

The Mishnah states that one is allowed to bring wood for kindling on Yom Tov from a pile of wood that was gathered in the fields or gathered or scattered wood from a karpaf, enclosure used for storage. Rabbi Yehuda and Rabbi Yosi disagree about whether the karpaf needs to be close to the city or can be farther away (within techum Shabbat) but in a locked space. Rav Yehuda in the name of Shmuel only permitted bringing from a pile of wood in a karpaf. Since this contradicts the Mishnah, the Gemara concludes that the Mishnah must be an individual's opinion, Rabbi Shimon ben Elazar's, and the rabbis disagree. Was Rabbi Yosi ruling leniently that one can collect wood from near the city from an unlocked space and farther away only if it is locked and Rabbi Yehuda requires a locked space near the city only? Or does Rabbi Yehuda not require a locked space and Rabbi Yosi is being stringent in requiring a locked space, even though he permits it further away from the city? The Gemara accepts the first interpretation. One cannot chop wood from beams set aside for use for building, nor from a beam that broke on Yom Tov. But if one has wood that can be chopped, one must chop with a cleaver, not with an ax, saw or sickle which are normally used for chopping. According to Rav Yehuda in the name of Shmuel, the issue of the beams is because they are muktze, set aside. Is there a side of the ax that can be used or a side of the cleaver that cannot be used? There are two different versions of a statement of Rav Chinina regarding this. In one he limits the prohibition of using an ax, in the other, he limits the permissibility of a cleaver. If a house is filled with produce and there is no access to get in, one cannot take produce from there on Yom Tov but the wall broke and there was an access route, one could take from there. According to Rabbi Meir, one can even break the wall. Why is Rabbi Meir not concerned about breaking apart a structure, which is a melacha (soter)? It must be that they were not cemented together and the rabbis were more lenient on this issue for Yom Tov. Regarding the prohibition to break apart a structure, Shmuel rules on undoing ropes that are fastened to the ground or to an object. He differentiates between the two regarding how one can do it, however, he does not distinguish between Shabbat and Yom Tov. The Gemara raises a difficulty against him from the braita where a distinction between Shabbat and Yom Tov is made regarding this issue. The Gemara suggests that perhaps it is connected to the debate between Rabbi Meir and the rabbis in our Mishnah, however, the suggestion is rejected.

Beitzah 30 - September 30, 24 Tishrei Sep 30, 2021

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Study Guide Beitzah 30

Today's daf is sponsored by Hadassah and Michael Fortinsky in honor of Elisheva and Sam Lightstone, on their son Avishai's wedding today.

There are actions that should be done in a different manner on Yom Tov because they look like actions done normally on a weekday, such as carrying things like jugs of water, etc. However, when it is not possible to do them in a different manner, it can be done in the usual way, provided it is for the holiday. It is forbidden to clap and dance on Shabbat (rabbinic decree so that one doesn't come to fix musical instruments), but we see that people do and no one stops them - how can this be explained? The answer is that it is better if they do not know and do things unwittingly than to tell them and since they won't listen anyway, they will end up doing it intentionally and that will be much worse (mutav she'yihyu shogigin v'al yuhi mezidin). In what circumstances is this principle valid? The Mishnah allows one to take straw from the haystack but not from the trees that were placed in the muktze. Does the Mishnah follow the opinion of Rabbi Shimon or Rabbi Yehuda? The Gemara brings two versions of Rav Kahana on the matter. According to the Mishnah, wood cannot be taken from the sukkah, but can be taken from next to it. What is "next to it" and why is it permitted? A braita is quoted with a debate between Rabbi Shimon and the rabbis, however, they all agree that wood from a sukkah on the holiday of Sukkot is muktze unless one stipulated before. First, the Gemara questions whether one can stipulate on Sukkot and concludes that one cannot. Then a difficulty is raised from a source that says it is possible to make a condition on a sukkah of Sukkot. How is this explained? Another difficulty is raised from a source about etrogs where one can dedicate an etrog for only one day! How can one explain the difference between a sukkah and an etrog?

Beitzah 29 - September 29, 23 Tishrei Sep 29, 2021

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Study Guide Beitzah 29

Today's daf is sponsored by Hannah Hashkes in memory of her mother-in-law Chaya Sarah (Sally) bat Genya and Mordechai Rubin on her birthday, Simchat Torah outside of Israel. "She was active in supporting women's Torah learning throughout her life."

Can one go to a store and ask for a utensil full of food if the utensil is a measuring utensil? Rabbi Yehuda and the rabbis disagree – Shmuel and Rava bring two different explanations of their debate. Either way, their approach is the opposite of the Mishnah in Beitzah 28 where Rabbi Yehuda is more lenient, as here it is clear that Rabbi Yehuda is stricter. How does the Gemara resolve that contradiction? Abba Shaul ben Butnit would do all his measuring before Yom Tov. The Mishna tries to prove from here that he was strict but two other opinions are brought to show that he either did this on every day of Chol Hamoed as well or on all days for other reasons – to prevent any sort of stealing from his buyers. Can one measure flour for making bread in order to ensure the proper amount is removed to give to the kohen? Rav and Shmuel debate. A difficulty is raised against Shmuel as he quoted a braita saying it is permitted, however, he forbids it. How is this issue resolved? Can one sift flour a second time on Yom Tov, as there is no more removing the bad from the good, one is just trying to make the flour more refined? There are differing opinions about this and whether or not it can be done normally or with some sort of change. What if something external fell into the flour – can it be removed with a sifter or by hand? Which is better? According to the Mishna, one can ask a store owner for items by number, just not by weight or, according to Rabbi Shimon ben Elazar not by mentioning money. What types of things can one not carry on Yom Tov and in what amount/manner does it appear as one does on a weekday? From where is one allowed/not allowed to take straw/wood for kindling on Yom Tov?

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