POINT BY POINT SUMMARY
by Rabbi Ephraim Becker
Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
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Previous dafBeitzah 17
BEITZAH 17 (28 Sivan), has been dedicated to the memory of Harav Hagaon Rav
Yisroel Zev Gustman ZT'L by his Talmidim, on his Yahrzeit.
1) TEFILAH ON SHABBOS AND YOMTOV
(a) (Beis Shamai) We recite eight Berachos (Shabbos and
YomTov each getting its own Berachah).
2) TEFILAH ON SHABBOS ROSH CHODESH OR CHOL HAMOED
(b) (Beis Hillel) We recite seven Berachos (inserting
YomTov into the middle of the Shabbos Berachah).
(c) (Rebbi) We close the middle Berachah with a reference
to YomTov, - Mekadesh HaShabos, Yisrael v'haZemanim.
1. The wording taught before Ravina was Mekadesh
Yisrael v'haShabbos v'haZemanim.
(d) (R. Yosef) The Halachah follows Rebbi, as qualified by
2. Ravina corrected it back to Mekadesh HaShabos on
the grounds that Yisrael is not Mekadesh Shabbos.
(a) (Tana Kama) One must add Ya'aleh v'Yavo in Avodah of
each regular Tefilah (repeating the Amidah if
3) ERUV TAVSHILIN WHEN TWO DAYS OF YOMTOV PRECEDE SHABBOS
(b) (R. Eliezer) It is said in Hoda'ah.
(c) (Tana Kama) During Musaf, the Shabbos Amidah is said
and YomTov is inserted into the middle Berachah.
(d) (R. Shimon b. Gamliel and R. Yishmael b.R. Yochanan b.
Beroka) Whenever we recited the shorter Amidah (seven
Berachos instead of 18) we insert Kedushas HaYom into
the middle of the Shabbos Berachah.
(e) (R. Huna) The Halachah does not follow that pair.
(a) (R. Chiya b. Ashi citing Rav) A conditional Eruv
Techumin may be made on two days of YomTov.
4) BAKING FROM ONE DAY OF YOMTOV FOR THE NEXT
(b) (Rava) The same can be said of Eruv Tavshilin.
(c) Rav, who permits Eruv Techumin (which involves Kinyan
Shevisa), would certainly permit Eruv Tavshilin (which
is only a Siman Heter).
(d) Rava, who permits Eruv Tavshilin, would not permit Eruv
1. Question: Why would one be more stringent?
2. Answer: Because Techumin involves Kinyan Shevisa
(a) One may not bake from one day of YomTov to the next.
5) THE CONSEQUENCES OF OMITTING AN ERUV TAVSHILIN
(b) We may state with confidence that one may cook a large
quantity or draw a large quantity of water, even if one
only needs a small part of that amount (the Tirchah is
(c) Baking, however (which requires dealing with each loaf
individually) one may only bake that which he needs.
(d) (R. Shimon b. Elazar) One may fill the oven with bread
even if he needs only one loaf because that loaf is
enhanced by a full oven.
(e) (Rava) The Halachah follows R. Shimon b. Elazar.
(a) Question: What is the consequence of not making an Eruv
1. Is he forbidden to cook for Shabbos, and his flour
may also not be prepared for Shabbos; or,
(b) Answer: The Beraisa taught that his flour must be
gifted to someone else, thus proving that his flour is
2. Is he forbidden but his flour is permitted.
3. Question: Of what consequence is this question?
4. Answer: Whether or not his flour must be gifted to
another person in order to be prepared (if his
flour is prohibited then it must belong to someone
else in order to be prepared).
(c) Question: May one eat, on Shabbos, that which was baked
in spite of the absence of an Eruv Tavshilin?
6) ONE TAVSHIL (BEIS HILLEL) OR TWO (BEIS SHAMAI)
1. Answer: If this food were permitted, then the
previous Beraisa would have listed this as another
way in which he may eat despite the absence of an
(d) Answer: The Beraisa (by ruling that one who is Ma'arim
may not eat the prepared food on Shabbos) teaches that
it is not permitted.
2. Question: That is no proof, since the Beraisa is
only discussing permitted ways of allowing him to
eat, not the outcomes of violations.
(e) Question (R. Ashi): But we may not extend the Halachah
of Ha'aramah (where Chazal were likely to be more
stringent since he is less likely to repent his action)
to that of Meizid (where he knows he transgressed)!?
1. (R. Nachman b. Yitzhok): The Beraisa which forbids
in the case of Ha'aramah is the opinion of
Chananiah (citing Beis Shamai who is Machmir
(f) Answer: A Beraisa (which prohibits the fruit which was
tithed b'Meizid on Shabbos) provides proof that food
prepared against an Isur d'Rabanan may not be eaten.
2. This view may not be applied l'Halachah to forbid
the food of one who did not make an Eruv.
(g) Question: That is no proof as that Beraisa speaks where
he has other fruit to eat (whereas in the case of Eruv
he has no other food to eat).
(h) Answer: Another Beraisa forbids the use of Kelim which
were intentionally immersed on Shabbos (again, in
violation of an Isur d'Rabanan, presumably the same as
(i) Question: Again, that speaks where he has, or can
borrow, other utensils (presumably not applicable to
(j) Answer: We were taught that one who intentionally cooks
on Shabbos may not eat therefrom (proving that Meizid
results in Isur).
(k) Question: That is an Isur Torah, and does not extend to
(a) Our Mishnah is not in accordance with the following:
7) IF THE TAVSHIL WERE EATEN OR LOST
(b) (R. Shimon b. Elazar) There is agreement that two
Tavshilin are required, and the argument is over how to
reckon fish fried with an egg.
1. Beis Shamai sees it as one dish and Beis Hillel
reckons it as two.
(c) (Rava) The Halachah follows our Tana (where Beis Hillel
holds we need one Tavshil).
2. They would agree that if the egg (or a vegetable)
were prepared separately and placed into the fish
that it would be considered two dishes.
(a) (Abaye) The Halachah is that if he has already begun
kneading the dough when the Eruv was eaten he may
complete the preparation of the bread.
8) MISHNAH: TEVILAH ON SHABBOS IN PREPARATION FOR YOMTOV
(a) (Beis Shamai) All Tevilos must be done before Shabbos
(since Tevilah is considered a Tikun).
(b) (Beis Hillel) Kelim must be immersed before Shabbos but
a person may immerse on Shabbos.
(c) They agree that water which was Tamei may be made Tahor
through Hashakah (Zri'ah) in the Mikvah if placed in a
stone Keli (but not through Tevilah in a wooden Keli).
(d) One is permitted to immerse in order to switch from one
Gav to another and from one Chaburah to another.