ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafBeitzah 12
BEITZAH 11-15 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim, for the benefit of Klal Yisrael
(a) Beis Shamai forbids carrying a child, a Lulav or a Sefer-Torah into the
street on Yom-Tov - Beis Hillel permit it.
(b) Their Machlokes applies to carrying anything which is not actually Ochel
(a) When that Beraisa expert quoted a Beraisa which sentences someone who
Shechts an Olas Nedavah on Yom-Tov to Malkos - Rav Yitzchak bar Avdimi said
to him that the author must be Beis Shamai, who does not permit carrying
anything which is not for Ochel Nefesh. Beis Hillel would exempt him from
Malkos, because - since Shechitah is permitted for a person's own benefit,
there can be no Malkos for Shechitah, even by a Shechitah that is itself not
permitted (a principle known as 'Mitoch').
(b) According to Rabah, Beis Shamai and Beis Hillel argue over whether Eruv
and Hotza'ah apply on Yom-Tov or not - Beis Shamai learn the prohibition of
carrying on Yom-Tov from that of Shabbos; whereas according to Beis Hillel,
the Isur of carrying is confined to Shabbos, but not to Yom-Tov.
(c) Beis Hillel learn this from the Pasuk "ve'Lo Sotzi Masa mi'Bateichem
*be'Yom ha'Shabbos*" - implying that the Isur of carrying is confined to
Shabbos, but does not apply to Yom-Tov.
(d) The author of the Beraisa quoted in a. could be Beis Hillel, according
to Rabah - because their lenient view in our Mishnah is restricted to
carrying, and has nothing to do with other Melachos, which Beis Hillel will
*not* exempt because of 'Mitoch'.
(a) Rav Yosef proves Rabah wrong from the fact that Beis Shamai and Beis
Hillel argue by the objects specified in our Mishnah - because, according to
Rabah, in whose opinion, Beis Hillel permits carrying outright on Yom-Tov,
why do they not argue by stones (since, the Rabbinical decree of Muktzah is
based on the Torah's prohibition of carrying. Consequently, wherever there
is no Isur of carrying, there will be no Isur of Muktzah either). That being
the case, since they do not argue by stones, it is clear that one may not
carry stones on Yom-Tov (mi'de'Rabbanan) because of Muktzah, in which case,
there must be an intrinsic Isur of carrying.
(b) Even though Beis Hillel permits carrying mi'd'Oraysa, even when it is
not necessary (See Tosfos DH 'Hachi Garsinan', who disagrees with this) -
nevertheless the Chachamim decreed carrying anything that is not needed,
because of unnecessary bother.
(a) A Beraisa expert quoted a Beraisa to Rebbi Yochanan which sentences
someone who cooked a Gid ha'Nasheh in milk and ate it, to five sets of
Malkos, two for cooking - Gid ha'Nasheh on Yom-Tov and Basar be'Chalav; two
for eating - Gid ha'Nasheh and Basar be'Chalav, and one for making a fire -
(b) Rebbi Yochanan suggested that to the Beraisa expert, that, unless he
wished to establish the Beraisa like Beis Shamai - he should erase from the
Beraisa both La'avin connected with Yom-Tov (making a fire and cooking the
Gid ha'Nasheh), for which, according to Beis Hillel, he will not receive
(c) We extrapolate from Rebbi Yochanan's statement - that he too, learns
like Rav Yosef (that Beis Hillel's reason in our Mishnah is because of
'Mitoch' - and not because of Eruv ve'Hotza'ah). That explains why, in his
opinion, a person cannot receive Malkos for making a fire or cooking on Yom-
Tov (according to Tosfos, provided it has *some* use on Yom-Tov).
(a) Beis Shamai forbid taking Chalah or Matanos to a Kohen on Yom-Tov -
Matanos refers to the right foreleg, the cheeks and the stomach called
Keivah, all of which one is obligated to give to the Kohen from every Chulin
animal that is Shechted. There is no Isur in eating from an animal from
which the Matanos have yet not been given to the Kohen, though one should
avoid doing so before the Matanos have been sesparated.
(b) According to the Tana of our Mishnah, Beis Shamai do not differentiate
between Chalah and Matanos that were separated *before* Yom-Tov and those
that were separated *on Yom-Tov itself*.
(c) Beis Shamai prove their point of view from Terumah - which one may
certainly not take to the Kohen on Yom-Tov.
(d) Beis Hillel reject Beis Shamai's proof - on the grounds that Terumah is
different, since it can also *not be separated* on Yom-Tov (whereas Chalah
and Matanos *can*).
(a) According to Rebbi Yehudah - even Beis Shamai agree that Matanos that
were Shechted and separated already yesterday may be taken to the Kohen
together with those that were separated today and with those that were
Shechted today. What Beis Shamai forbids is to take them on their own.
(b) According to Rebbi Yossi, Beis Shamai and Beis Hillel permit carrying
Chalah and Matanos, and they only argue by Terumah.
(c) He maintains that it is Beis Hillel who learns the Heter to take Terumah
to a Kohen from Chalah and Matanos (rather than Beis Shamai who learns the
Isur by Chalah and Matanos from Terumah).
(d) Beis Shamai counters this by arguing - that one *is* only permitted to
carry Chalah and Matanos, since one is permitted to separate them on Yom-
Tov, but not Terumah, which one is *not*.
(a) Acheirim holds like the Tana of our Mishnah - that both Beis Shamai and
Beis Hillel agree that it is Asur to take Terumah to the Kohen, and that
they argue over Chalah and Matanos, which Beis Shamai forbid and Beis Hillel
(b) Our Mishnah, which specifically forbids Terumah according to both Beis
Shamai, and which establishes their Machlokes by Chalah and Matanos - cannot
possibly go like Rebbi Yossi.
(c) In order to accommodate Rebbi Yehudah's opinion - we establish 'Bein
she'Hurmu me'Emesh, Bein *she'Hurmu me'ha'Yom*' (that Beis Shamai say in our
Mishnah with regard to Chalah and Matanos) - to speak when either way, the
animal was *Shechted yesterday* (because had it been Shechted, as well as
separated, today, then Beis Shamai would agree that one is permitted to send
it to a Kohen).
(d) Rebbi Yehudah is more lenient than Acheirim in the point that we just
mentioned: namely - that, in Rebbi Yehudah's opinion, Beis Shamai will
permit sending Chalah and Matanos to a Kohen if the dough was actually made,
or the animal was Shechted, on Yom-Tov; whereas Acheirim does not
(a) Rav Tuvi B'rei de'Rav Nechemyah asked Rav Yosef about sending a barrel
of Terumah-wine to a Kohen on Yom-Tov. He replied that Rav Yehudah Amar
Shmuel had already ruled like Rebbi Yossi in the previous Beraisa, and that
it was therefore permitted.
(b) It might be forbidden to roll mustard-pods to obtain the seeds on Yom-
Tov - because it is a Toldah of Dishah (threshing), and it was possible to
have accomplished it before Yom-Tov.
(c) This is not a straightforward case of 'Ochel Nefesh', which is permitted
- because any Melachah which could have been performed yesterday, without in
any way, detracting from the quality of the food, is forbidden on Yom-Tov.
(d) When Rava was asked this very question, he ruled leniently - because
rolling legumes in this manner is k'le'Achar Yad (not the usual way of
performing the Melachah), in which case one would not even be Chayav on
Shabbos. Consequently, Chazal did not even issue a decree forbidding it on
(a) The Beraisa permits someone who rolled soft wheat-grains on Erev
*Shabbos* to blow them on Shabbos '*mi'Yad le'Yad*' - meaning to blow them
from one hand to another, as this is an unusual way of removing the shells.
(b) The Tana permits someone who rolled wheat-grains on Erev *Yom-Tov* - to
separate the waste from them even using a cone-shaped funnel or a dish,
which allow the food to go through, but which hold back the waste, provided
he sifts only small amounts at a time.
(c) He forbids however, using a board or a regular sifter or sieve for this
(d) The reason that the Tana is strict with regard to using these implements
- is because people who do use them, usually sift large quantities, not only
for Yom-Tov, but also for *after* Yom-Tov.
(a) The above Beraisa, which appears to permit only wheat-grains that were
rolled on *Erev* Yom-Tov - really permits those that were rolled on Yom-Tov,
too. The reason that the Tana mentions exclusively Erev Yom-Tov, is only
because of the Reisha, where it speaks about wheat kernels that were rolled
on Erev *Shabbos* (which is definitely Asur on Shabbos itself).
(b) Once the wheat-grains have been rolled, and the outer husks removed -
the grain becomes fit to have Terumah separated from them.
(c) The author of our Mishnah, which clearly states that corn can never
reach the stage when it becomes Chayav Terumah on Yom-Tov - is Rebbi Yossi
b'Rebbi Yehudah, who holds that corn does not reach the stage of Terumah by
merely rolling it and removing the outer husk, and it is according to Rebbi,
that it *does*.