BEITZAH - 021b – ביצה – פרק שני – יום טוב, כא ע”ב

“For you,” and not for dogs: the words of Rabbi Yosi HaGlili.^[1]

Rabbi Akiva says: Even the soul of an animal is included.^[2]

If so, what does “for you” teach?

“For you,” and not for star-worshippers.

And what did you see to include dogs and exclude star-worshippers?

I include dogs, whose food is your responsibility, and I exclude star-worshippers, whose food is not your responsibility.^[3]

Abaye said to Rav Yosef: According to Rabbi Yosi HaGlili, who said “for you,” and not for dogs: these date pits,

הני סופלי - pits of dates.

how do we throw them to the animals on Yom Tov?

היכי שדינן להו - since they are not fit for a person, and food for an animal is not permitted, they are forbidden to be moved.^[4]

He said to him: Since they are fit for burning.^[5]

That works well for dry ones; what is there to say about wet ones?

He said to him: They are fit for a large fire.^[6]

That works well on Yom Tov; what is there to say on Shabbos?^[7]

We move them by means of bread, as Shmuel said.

For Shmuel said: A person may do all he needs with bread.^[8]

עושה אדם כל צרכו בפת - and he moves it by means of the bread, and we are not concerned about disgracing food.

And this differs from Rabbi Yehoshua ben Levi,^[9]

ופליגא דרבי יהושע בן לוי - this statement of Rav Huna above, who said: if when we give a loaf to a child, and so on.

For Rabbi Yehoshua ben Levi said: One may invite a gentile on Shabbos, but one may not invite a gentile on Yom Tov, as a decree lest he cook more for him.^[10]

Rav Acha bar Yaakov said: Even on Shabbos, no, because of the leftovers in the cups.^[11]

שיורי כוסות - of wine, in which he soaked his bread, and the attendant moves them when putting the cup away.

If so, ours too!

דידן נמי - they are not fit, for they are repulsive.

Ours are fit for chickens.

Theirs too are fit for chickens!

Theirs are forbidden for any benefit.^[12]

Then let us move them by means of the cup!

Did Rava not say: One may move a brazier

כנונא - a vessel in which coals are placed.

by means of its ashes,

אגב קטמיה - for we need its ash, and it was prepared from Erev Shabbos to cover spittle or excrement.

even though there are bits of wood on it!^[13]

ואע"ג דאיכא עליה שברי עצים - which are not fit; he moves them with the brazier.

There they are not forbidden for benefit; here they are forbidden for benefit.^[14]

הכא איסורי הנאה נינהו - and they are more muktzeh.

Rav Acha of Difti said to Ravina: Let them be like a pot of excrement!^[15]

ולהוי כגרף של רעי - which may be moved and cleared out to the dump because it is repulsive, as we say in the last perek (36b).

He said to him: But may one create a pot of excrement from the outset?

וכי עושין גרף של רעי לכתחילה - granted that when it is before us we remove it; but is it permitted to bring it before us, or for us to go to it, so that it should repulse us and we should remove it?

Rava instructed Mar Shmuel, and he expounded: One may invite a gentile on Shabbos, but one may not invite a gentile on Yom Tov, as a decree lest he cook more for him.^[16]

Mareimar and Mar Zutra, when a gentile came to them on Yom Tov, would say to him: If you are content with what we have troubled to prepare, good; and if not, we will not take extra trouble on your account.^[17]

Mishnah

Beis Shammai say: A person may not heat water for his feet unless it is fit for drinking.^[18]

לא יחם אדם חמין - to wash his feet: the verse permitted food, but not lighting a fire for the sake of washing.

And Beis Hillel permit.

A person may make a bonfire and warm himself by it.

מדורה - a large fire.

Gemara

They asked: Who teaches this statement about the bonfire?^[19]

Is it the view of all, and Beis Shammai distinguish between benefit to the whole body and benefit to one limb,

הנאת כל גופו - it is like food.

or perhaps Beis Hillel teach it, but Beis Shammai make no distinction?

Come and hear: Beis Shammai say: A person may not make a bonfire and warm himself by it, and Beis Hillel permit.^[20]

Mishnah

In three matters Rabban Gamliel is stringent like Beis Shammai:^[21]

ג' דברים כו' - the reason is explained in the Gemara.

One may not insulate hot food from the outset on Yom Tov,^[22]

and one may not stand up the menorah on Yom Tov,

אין זוקפין - this implies: if a metal menorah fell, one may not stand it up and return it.

and one may not bake thick loaves, only thin ones.

פתין גריצין - thick loaves, because of the labor.

Rabban Gamliel said: In all the days of my father’s house, they never baked thick loaves, only thin ones.

They said to him: What can we do about your father’s house? They were strict with themselves and lenient with all of Israel, to bake thick loaves and coal-baked cakes.^[23]

חררין - which are baked on the coals.

Gemara

What is the case?

If he set an eruv tavshilin, what is the reason of Beis Shammai?^[24]

And if he did not set an eruv tavshilin, what is the reason of Beis Hillel?

Rav Huna said: In truth I will tell you that he did not set an eruv tavshilin, and the Rabbis permitted it to him for his basic needs.^[25]

And Rav Huna follows his own reasoning, for Rav Huna said: One who did not set an eruv tavshilin: they bake one loaf for him and cook one pot for him^[26]

Tosafos

לכם ולא לכלבים דברי ר' יוסי הגלילי - Rabbeinu Shmuel of Evreux^[27] says in the name of his brother Rabbeinu Moshe that the halachah follows Rabbi Yosi HaGlili, even though we hold that the halachah follows Rabbi Akiva against his colleague. For we find an unattributed Mishnah following him in tractate Challah (1:8), the one cited above: dogs’ dough, when the shepherds eat from it, may be baked on Yom Tov. Only when the shepherds eat from it, and not otherwise. And so it says explicitly in the Sifri: but if the shepherds do not eat from it, one may not bake it on Yom Tov.

הני סופלי לחיותא היכי שדינן - and if you ask: what is his doubt, why should it be forbidden? If because of the effort, this answer resolves nothing, for what difference does it make that it is fit for burning? There is still the extra effort. And if he wishes to forbid it as muktzeh, holding that animal food is muktzeh, that is not so; for then it would be difficult how we give straw to an animal. Further, we learned: one may move pea stalks, since they are fit for animal food. Further, it says: rotting meat may be moved because it is fit for dogs’ food. One may answer that these date pits are not fit for an animal except through great preparation, cutting them up, which is a labor by Rabbinic law. Nevertheless, they are fit as they are under pressure. Since they are not fit to be chiefly animal food except through great preparation, he asks how we throw them according to the one who expounds “for you,” and not for dogs, since it is a labor. And he answers that they may be moved to give to the animals because they are fit for burning.^[28]

עושה אדם כל צרכו בפת - this is puzzling, for it says in Shabbos (142b) that the permission of a loaf or a child was stated only for a dead body.^[29] One may answer that it says there that the permission was stated only for a dead body regarding something that could be done while it was still day; but these date pits could not be dealt with on Erev Yom Tov.

כנונא אגב קטמיה אף על גב דאיכא עליה שברי עצים - and if you ask: what does he bring from here? Perhaps it is different here, for it holds something that may be moved, such as ash fit to cover excrement or spittle; but without ash it would not be permitted, since it is a base for something forbidden.^[30] If so, a cup holding something that may not be moved would not be allowed. One may answer that this is the comparison: each has one point in its favor and one against it. Here the cup may be moved and what is in it is forbidden; with the brazier what is in it is permitted and the brazier itself may not be moved, since its use is for what is forbidden. So the meaning is: just as one moves the brazier by means of the ash, so we should move the leftovers with the cup. But this does not seem right, for at first sight it appears that “one may move a brazier by means of its ashes” is not by force of the ash but for the need of the brazier itself or its place, and it is not like the cup; if so, even though its use is for what is forbidden, it may be moved. Rather, it seems that the point in the cup’s favor is that leftovers in cups are lesser and fit to be nullified to the cup, like bits of wood to the ash. And Rabbeinu Tam^[31] explained that something small, not fixed there, such as bits of wood and leftovers in cups, is not called a base. And what we say that ash is required is because he moves bits of wood in the brazier and should have shaken them out; but where there is ash, he could not shake them out without the ash falling. All the more so leftovers in cups: even though nothing permitted is with them, they may be moved by means of the cup, since it is impossible to shake them out.

לא יחם אדם חמין אא"כ ראויין לשתיה - and if you ask: on what grounds do Beis Shammai permit even if it is fit for drinking, since they do not hold of mitoch?^[32] One may answer that the case is where he drinks and adds more to wash his feet. So it says explicitly in the Yerushalmi that for Beis Shammai he must drink from it, and Beis Hillel permit. And this is only for his feet, but for his whole body he agrees it is forbidden, for we require something common to every person,^[33] and this is fit only for pampered people; but hands and feet are common to every person.

Notes

1. 1. The beraisa continues from 21a. For Rabbi Yosi HaGlili, “for you” excludes cooking for dogs, so even a treifah calf could not be slaughtered for them.
2. 2. Rashi on the verse (Shemos 12:16) brings this reading: “every soul” includes even an animal.
3. 3. Rabbi Akiva’s reason: a person is responsible to feed his animals and dogs, so they fall under “for you.” He has no such duty toward a gentile.
4. 4. Muktzeh is something not set aside for use on Shabbos or Yom Tov, which may not be moved. Date pits are not human food, and Rabbi Yosi HaGlili does not allow preparing animal food. That is why Abaye asks how they may be moved at all.
5. 5. Rav Yosef answers that the pits can serve as fuel on Yom Tov, so they are not muktzeh and may be picked up and thrown to the animals.
6. 6. Wet pits will not burn in a small fire, but they will in a large one, so they too count as fit for burning.
7. 7. Burning is forbidden on Shabbos, so “fit for burning” does not help there. The Gemara asks how the pits may be moved then.
8. 8. Shmuel was one of the leading Babylonian Amoraim. A person puts bread on the forbidden item and moves them together. Tosafos below asks about this from Shabbos.
9. 9. Rabbi Yehoshua ben Levi was an Amora of Eretz Yisrael. According to Rashi his ruling disagrees with Rav Huna on 21a, who permitted baking because any loaf could go to a child.
10. 10. Cooking is allowed on Yom Tov, so a host might cook extra for a gentile guest. On Shabbos he cooks nothing, so that fear does not apply. On Rav Huna’s reasoning this should have been permitted, since all the food is also fit for a Jew.
11. 11. Rav Acha bar Yaakov was a Babylonian Amora. He points to a different problem on Shabbos: the attendant would have to move the cup with wine left in it that the gentile touched.
12. 12. Wine touched by a gentile is forbidden for any benefit, so it is not fit even for chickens and may not be moved.
13. 13. A brazier holds coals, and its ash, prepared before Shabbos, serves to cover filth. The challenge: bits of wood may be moved along with the ash, so the wine should be movable along with the cup.
14. 14. The distinction: bits of wood are not forbidden for benefit, while the wine is, so it is treated more strictly.
15. 15. Rav Acha of Difti and Ravina were among the last Amoraim. A pot of excrement may be taken out because it is repulsive, and he asks why the same should not hold for the wine.
16. 16. The conclusion: Rava had the ruling of Rabbi Yehoshua ben Levi expounded publicly. One may invite a gentile on Shabbos, and the concern about the cups is not followed.
17. 17. Mareimar and Mar Zutra were among the last Amoraim. They did not invite the gentile, and they told him in advance that they would not cook extra for him, which removed the concern.
18. 18. Yom Tov permits labor for food, and washing the feet is not food. So for Beis Shammai one may heat only water that is also fit to drink.
19. 19. The question: do Beis Shammai agree about a bonfire, since it warms the whole body, or is this end of the Mishnah the view of Beis Hillel alone?
20. 20. This settles the question: they disagree about a bonfire too, so Beis Shammai make no distinction between the whole body and one limb.
21. 21. Rabban Gamliel was the Nasi, a descendant of Hillel, and yet in these three matters he follows Beis Shammai.
22. 22. Insulating means wrapping a pot to keep it hot. The case is Yom Tov falling on Friday, when one insulates food for Shabbos; the Gemara below works out which situation is meant.
23. 23. The Sages answer that his father’s house is no proof: they were strict with themselves and lenient for everyone else.
24. 24. An eruv tavshilin is a dish prepared on Erev Yom Tov that allows cooking on Yom Tov for Shabbos. If he set one, why do Beis Shammai forbid? If he did not, why do Beis Hillel permit?
25. 25. He did not set an eruv, yet the Sages allowed the minimum he needs to live on Shabbos, and this includes hot food.
26. 26. The statement continues on 22a: “and they light a lamp for him.”
27. 27. Rabbeinu Shmuel of Evreux and his brother Rabbeinu Moshe were Tosafists in Normandy, France.
28. 28. Tosafos resolves it: the pits become animal food only by being cut up, a Rabbinic labor. So Abaye’s question fits the one who expounds “for you, and not for dogs.”
29. 29. Tosafos resolves this: the limit applies to something that could have been dealt with beforehand, while the date pits could not.
30. 30. A base (basis) is a vessel on which muktzeh was placed before Shabbos began, which then may not be moved either.
31. 31. Rabbeinu Tam, Rabbi Yaakov, Rashi’s grandson, was a leading Tosafist.
32. 32. Mitoch is the rule that since fire was permitted for food, it was permitted for other needs as well. Beis Shammai reject it, so Tosafos asks what their permission is based on.
33. 33. “Common to every person” comes from “what is eaten by every soul”: labor is allowed only for what everyone needs. Washing the whole body is needed only by pampered people.