Beitzah 2

יוֹם טוֹב שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת, לֹא יְבַשֵּׁל אָדָם בַּתְּחִלָּה מִיּוֹם טוֹב לַשַּׁבָּת, אֲבָל מְבַשֵּׁל הוּא לְיוֹם טוֹב, וְאִם הוֹתִיר, הוֹתִיר לַשַּׁבָּת, וְעוֹשֶׂה תַבְשִׁיל מֵעֶרֶב יוֹם טוֹב וְסוֹמֵךְ עָלָיו לַשַּׁבָּת. בֵּית שַׁמַּאי אוֹמְרִים, שְׁנֵי תַבְשִׁילִין. וּבֵית הִלֵּל אוֹמְרִים, תַּבְשִׁיל אֶחָד. וְשָׁוִין בְּדָג וּבֵיצָה שֶׁעָלָיו שֶׁהֵן שְׁנֵי תַבְשִׁילִין. אֲכָלוֹ אוֹ שֶׁאָבַד, לֹא יְבַשֵּׁל עָלָיו בַּתְּחִלָּה. וְאִם שִׁיֵּר מִמֶּנּוּ כָל שֶׁהוּא, סוֹמֵךְ עָלָיו לַשַּׁבָּת:

If yom tov fell on Sabbath eve, one should not cook to begin with from yom tov to Shabbath, but he cooks for yom tov, and if something is left over, it is left over for Shabbath. [That is, the beginning and prime intent of his cooking should not be for Shabbath, but for yom tov, and what is left over should be for Shabbath.] And he prepares a dish from yom tov eve [as an "eruv tavshilin" ("a mixing of cooking") and he relies upon it for Shabbath. [Some give the reason for this dish from yom tov eve as kavod Shabbath (honoring the Sabbath), i.e., Remembering Shabbath on yom tov eve, one will select a "choice portion" for Shabbath and will not forget Shabbath in the pre-yom tov activity. Others give the reason as kavod yom tov (honoring yom tov). Seeing that there is no baking from yom tov for Shabbath unless it were begun on yom tov eve, (in which instance it is merely completed on yom tov), one will understand that, a fortiori, there is no baking or cooking entirely from yom tov to a weekday. (The blessing for eruv tavshilin is the same as that for eruv chatzerorth ("a mixing of domains"). And he must grant (rights in his eruv) through another to all those who wish thereafter to rely upon his eruv, even without their knowledge; for benefit may be conferred upon others even in their absence.] Beth Shammai say: (He prepares) two dishes; and Beth Hillel say: one. And they agree that fish and the egg (placed) upon it are considered two dishes. If it [the dish that he prepared yom tov eve] were eaten or lost, he may not cook upon it (relying upon it) to begin with. And if anything were left of it, he may rely upon it [to cook on yom tov] for Shabbath. [But ab initio, eruv tavshilin does not obtain with less than an olive size, whether for one or a hundred. And if he began his dough and his eruv were lost, he finishes what he began.]

חָל לִהְיוֹת אַחַר הַשַּׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים, מַטְבִּילִין אֶת הַכֹּל מִלִּפְנֵי הַשַּׁבָּת, וּבֵית הִלֵּל אוֹמְרִים, כֵּלִים מִלִּפְנֵי הַשַּׁבָּת, וְאָדָם בַּשַּׁבָּת:

If yom tov fell after Shabbath (i.e., on Sunday), Beth Shammai say: Everything is immersed before Shabbath. [For one must cleanse himself for the festival, and all that requires immersion, both men and vessels, are immersed before Shabbath]. And Beth Hillel say: Vessels (are immersed) before Shabbath, and men (immerse themselves) on Shabbath. [Vessels are immersed before Shabbath, for since they are fit for something after immersion for which they were not fit before immersion, if they were immersed on Shabbath or yom tov, this would be "amending something" and would be forbidden. "Shabbath" is stated here (rather than "yom tov") to apprise us of the "power" of Beth Hillel, that they permitted one to immerse even on Shabbath; for the impression is given that he does so for the sake of bathing and cooling off, and not (necessarily) for the sake of ritual cleansing.]

וְשָׁוִין שֶׁמַּשִּׁיקִין אֶת הַמַּיִם בִּכְלִי אֶבֶן לְטַהֲרָן, אֲבָל לֹא מַטְבִּילִין. וּמַטְבִּילִין מִגַּב לְגַב וּמֵחֲבוּרָה לַחֲבוּרָה:

And they are of one opinion that it is permitted to "kiss waters" in a stone vessel to cleanse it (the water, on yom tov). [If one had good drinking water which became unclean, he fills with that water a stone vessel which does not acquire uncleanliness, and he places it in a mikveh of salty or muddy water until both waters "kiss." The first water is thus found to be "seeded" and combined with the water of the mikveh and is "nullified" in the latter and cleansed. (There is no cleansing in a mikveh for any food or liquid except water alone; and not through the agency of "immersion," but through the agency of "seeding.")] But it may not be immersed. [It (the unclean water) may not be placed for "kissing" (hashakah) in an unclean vessel which requires immersion so that the immersion cleanse the vessel at the "kissing" of the waters.] But one may immerse (on yom tov) from purpose to purpose. [If one immersed his vessels in order to tread olives with them in the olive press for mundane purposes, and then decided to tread grapes with them in the wine press for purposes of terumah, he must immerse them a second time for purposes of terumah. And if he decided to use them for kodesh (Temple consecrations), he must immerse them again for purposes of kodesh. And he may perform that immersion on yom tov, the vessel not being "amended" thereby. For the purpose of that immersion is not to raise the vessel from a status of uncleanliness, but to increase the degree of cleanliness.] And (he may immerse vessels) from company to company. [If he immersed vessels in order to eat his Pesach offering with one company, and then decided to eat it with a different company, so that he must immerse his vessels a second time, he may perform that immersion on yom tov.]

בֵּית שַׁמַּאי אוֹמְרִים, מְבִיאִין שְׁלָמִים וְאֵין סוֹמְכִין עֲלֵיהֶן, אֲבָל לֹא עוֹלוֹת. וּבֵית הִלֵּל אוֹמְרִים, מְבִיאִין שְׁלָמִים וְעוֹלוֹת וְסוֹמְכִין עֲלֵיהֶם:

Beth Shammai say: [Festival] peace-offerings may be brought [on yom tov], for they are for human consumption; but s'michah (the placing of the hands on the head of the offering) may not be performed (on yom tov), s'michah being forbidden by reason of shvuth ("resting" from labor on yom tov). For he leans on it with all of his strength, so that it is as if he is making use of an animal (on yom tov). But s'michah is performed on the eve of the festival, Beth Shammai not holding that s'michah must immediately preceded slaughtering.] Burnt-offerings, however, are not (to be brought on yom tov) [except temidin and mussafin, which are congregational offerings and whose time is fixed. But one may not bring individual burnt-offerings, for they are not for human consumption. And even oloth re'iah (burnt-offerings of "visitation") are sacrificed on the other (intermediate) days of the festival, but not on yom tov itself, Scripture stating (Numbers 29:39): "A solemn assembly shall there be for you" — for you, but not for the Most High.] And Beth Hillel say: It is permitted to bring peace-offerings and burnt-offerings and to perform s'michah upon them. [Festival peace-offerings and burnt-offerings are brought, it being written (Deuteronomy 16:8): "a solemn assembly for the L rd" — everything which is for the L rd. But all agree that vow-offerings and gift-offerings are not offered on a festival, neither burnt-offerings nor peace-offerings.]

בֵּית שַׁמַּאי אוֹמְרִים, לֹא יָחֵם אָדָם חַמִּין לְרַגְלָיו, אֶלָּא אִם כֵּן רְאוּיִין לִשְׁתִיָּה. וּבֵית הִלֵּל מַתִּירִין. עוֹשֶׂה אָדָם מְדוּרָה וּמִתְחַמֵּם כְּנֶגְדָּהּ:

Beth Shammai say: One may not heat water for his feet (on yom tov) unless it is fit for drinking. [The Torah permitted (what is necessary for) eating, but not lighting a fire for bathing.] And Beth Hillel permit it. [For since lighting a fire was permitted for purposes of eating, it was also permitted for other purposes so long as some benefit is to be derived therefrom. And the halachah is that one may wash his face, hands, and feet with water that was heated on yom tov eve, but not his entire body, yom tov being decreed against by reason of Shabbath. And with water that was heated on yom tov eve, one may wash his entire body on yom tov.] One may make a bonfire (on yom tov) to warm himself thereby.

שְׁלשָׁה דְבָרִים רַבָּן גַּמְלִיאֵל מַחֲמִיר כְּדִבְרֵי בֵית שַׁמַּאי, אֵין טוֹמְנִין אֶת הַחַמִּין מִיּוֹם טוֹב לַשַּׁבָּת, וְאֵין זוֹקְפִין אֶת הַמְּנוֹרָה בְיוֹם טוֹב, וְאֵין אוֹפִין פִּתִּין גְּרִיצִין אֶלָּא רְקִיקִין. אָמַר רַבָּן גַּמְלִיאֵל, מִימֵיהֶן שֶׁל בֵּית אַבָּא לֹא הָיוּ אוֹפִין פִּתִּין גְּרִיצִין, אֶלָּא רְקִיקִין. אָמְרוּ לוֹ, מַה נַּעֲשֶׂה לְבֵית אָבִיךָ, שֶׁהָיוּ מַחֲמִירִין עַל עַצְמָן וּמְקִלִּין לְכָל יִשְׂרָאֵל, לִהְיוֹת אוֹפִין פִּתִּין גְּרִיצִין וְחֹרִי:

In three things R. Gamliel adopts the stringent view, as per the ruling of Beth Shammai: Hot food may not be stored (to be kept warm) from yom tov to Shabbath. [For Beth Shammai hold that one may not bake (on yom tov) unless he has made an eruv with a loaf, and he may not cook unless he has made an eruv with a (cooked) dish, and he may not store food (to be kept warm) unless he had warm food stored from yom tov eve. And Beth Hillel hold that one may bake and cook and store on an eruv of cooked food alone. However, in the gemara it is indicated that Beth Hillel also require loaf and meat. And this is the halachah.] And a menorah is not set up on yom tov. If a menorah of linked sections came apart, it is not set up again; for this is like building, and (interdicted) "building" obtains with vessels. And Beth Hillel hold that "building" does not obtain with vessels.] And loaves are not baked thick (on yom tov), but thin. [Beth Shammai hold that it is forbidden to bake large loaf on yom tov, and Beth Hillel hold that it is permitted, for when it is large, it bakes better.] R. Gamliel said: "All the days of my father's house, they never baked thick loaves but only thin ones." They responded: "What can we do for your father's house, who were stringent with themselves and lenient with all of Israel, allowing them to bake thick loaves and chori [a large piece of dough baked on coals, requiring much lighting, for the coals keep on going out, and exertion is entailed. The halachah is not in accordance with R. Gamliel in respect to all of his stringencies as per Beth Shammai.]

אַף הוּא אָמַר שְׁלֹשָׁה דְבָרִים לְהָקֵל, מְכַבְּדִין בֵּין הַמִּטּוֹת, וּמַנִּיחִין אֶת הַמֻּגְמָר בְּיוֹם טוֹב, וְעוֹשִׂין גְּדִי מְקֻלָּס בְּלֵילֵי פְסָחִים. וַחֲכָמִים אוֹסְרִין:

He (R. Gamliel) also adopted the lenient view in three things: It is permitted to sweep between the beds (on yom tov). [They used to recline on beds and eat. Because the space (between beds) is small, we do not fear that he might even out holes (in a sand floor), as we do in respect to the house, which, being large, is bound to have holes.] And it is permitted to make mugmar on yom tov [i.e., to place frankincense on coals to inhale the aroma; but all hold that it is forbidden to perfume clothing.] And it is permitted to make a gedi (a kid) mekulas on Pesach night. ["mekulas" — roasted with its legs and its entrails at its side, in commemoration of the Pesach offering, concerning which it is written (Exodus 12:9): "its head, with its legs, with its entrails." "mekulas," as a warrior bearing his weapons. The targum of (I Samuel 17:5): "and a copper helmet" is "vekulas dinechash." Rambam interprets "mekulas" as "distinctive," as in "kilus."] And the sages forbid [all three: sweeping, because he might even out holes; "mugmar," because it is not required by all, but only by the pampered and self-indulgent and those with body odor; "mekulas," because he gives the impression of eating consecrated food outside (the prescribed area). The halachah is in accordance with the sages.]

שְׁלשָׁה דְבָרִים רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מַתִּיר, וַחֲכָמִים אוֹסְרִין. פָּרָתוֹ יוֹצְאָה בִרְצוּעָה שֶׁבֵּין קַרְנֶיהָ, וּמְקָרְדִין אֶת הַבְּהֵמָה בְיוֹם טוֹב, וְשׁוֹחֲקִין אֶת הַפִּלְפְּלִין בָּרֵחַיִם שֶׁלָּהֶם. רַבִּי יְהוּדָה אוֹמֵר, אֵין מְקָרְדִין אֶת הַבְּהֵמָה בְיוֹם טוֹב, מִפְּנֵי שֶׁעוֹשֶׂה חַבּוּרָה, אֲבָל מְקַרְצְפִין. וַחֲכָמִים אוֹמְרִים, אֵין מְקָרְדִין, אַף לֹא מְקַרְצְפִין:

Three things are permitted by R. Elazar b. Azaryah and forbidden by the sages: His cow went out (on yom tov) with the [decorative] strap between her horns. And the sages forbid it. [They consider it a burden and not decoration. (It was not the cow of R. Elazar b. Azaryah, but that of his neighbor. Because he did not protest, however, it is called by his name.)] It is permitted to curry an animal on yom tov [with a small-toothed iron comb, even though one makes sores thereby.] And it is permitted to grind peppers in their [small] mill [designed for that purpose]. R. Yehudah says: Currying an animal on yom tov is forbidden, for it makes sores; but combing an animal [with a large-toothed wooden comb, which does not make sores] is permitted. And the sages say: Both currying and combing are forbidden, [combing being decreed against by reason of currying. The halachah is not in accordance with R. Elazar b. Azaryah in (all of) these three things, but only in respect to currying an animal. For he is consistent in this with R. Shimon, who says that "an unintended thing (like making a sore) is permitted." And we rule in accordance with him. The sages who differ with him hold with R. Yehudah that an unintended thing is forbidden. And this is not the halachah.]

הָרֵחַיִם שֶׁל פִּלְפְּלִין טְמֵאָה, מִשּׁוּם שְׁלשָׁה כֵלִים, מִשּׁוּם כְּלִי קִבּוּל, וּמִשּׁוּם כְּלִי מַתָּכוֹת, וּמִשּׁוּם כְּלִי כְבָרָה:

A pepper mill acquires uncleanliness by reason of three vessels. [If one of the parts separates, it is not regarded as a fragment of a vessel, which does not acquire uncleanliness), but each one is considered a vessel in itself and acquires uncleanliness, even though when they are on the mill they are connected and look like one vessel]: (It acquires uncleanliness) by reason of "a receptacle" [The lower part, which receives the pepper ground through the holes of the sieve, acquires uncleanliness by reason of "a receiving vessel," being a wooden vessel with a receiving element.]; and by reason of a metal vessel [The upper part, which crushes and grinds the pepper acquires uncleanliness by reason of "a metal vessel." It does not acquire uncleanliness as a wooden vessel (flat wooden vessels remaining clean), but because of its lower covering, which is of metal]; and by reason of "a sieving vessel." [The middle part, which surrounds the sieve, does not acquire uncleanliness as a wooden vessel, not being a receptacle. But the sages decreed that a sieve acquire uncleanliness by reason of a weaving vessel, so that even if the sieve if not of metal, it acquires uncleanliness by reason of "a sieving vessel."]

עֲגָלָה שֶׁל קָטָן טְמֵאָה מִדְרָס וְנִטֶּלֶת בְּשַׁבָּת, וְאֵינָהּ נִגְרֶרֶת אֶלָּא עַל גַּבֵּי כֵלִים. רַבִּי יְהוּדָה אוֹמֵר, כָּל הַכֵּלִים אֵין נִגְרָרִין חוּץ מִן הָעֲגָלָה, מִפְּנֵי שֶׁהִיא כוֹבֶשֶׁת:

A child's carriage [made for a child to play with and set aside for him to sit upon] acquires midras ("treading") uncleanliness [If the child were a zav (one with a genital discharge), the carriage becomes av hatumah (a "progenitor" of uncleanliness) ], and it may be moved on Shabbath, [for it has the status of a vessel]. But it may not be rolled [on Shabbath], except on garments, [for it makes a groove in the ground, and one who "digs" is liable by reason of "plowing."] R. Yehudah says: All appurtenances may not be rolled (on Shabbath), except a carriage, because it presses. [Two tannaim (rule here) in accordance with R. Yehudah, the first also representing the view of R. Yehudah, who says that "something not intended is forbidden." And the other tanna comes to apprise us that R. Yehudah did not forbid a child's carriage, because it does not make a groove by "digging," as it rolls, but it presses down the soil beneath it without dislodging it. The halachah has already been stated in accordance with R. Shimon, viz.: one may drag a bed, a chair, and a bench so long as he does not intend to make a groove.]