Jajko wyklute w dniu yom tov [po szabacie] —Beth Shammai mówią: Można to zjeść; Beth Hillel mówi: Nie wolno tego jeść. [Uzasadnienie Beth Hillel: Każde jajo, które się dzisiaj wykluwa, jest zakończone dzień wcześniej, tak więc okazuje się, że Szabat „przygotował” na jom tov; ale Pismo mówi (Księga Wyjścia 16: 5): „A szóstego dnia przygotują (na szabat) to, co przyniosą”.— a szósty dzień to ogólnie chol (przyziemny, a nie święty dzień) —skąd: Chol przygotowuje się do szabatu, a chol przygotowuje do jom tov (co jest również nazywane „szabatem”), ale jom tov nie przygotowuje do szabatu, a szabat nie przygotowuje do jom tov. A przygotowanie takiego rodzaju jaja, nawet jeśli znajduje się w rękach Nieba, jest jednak nazywane „przygotowaniem”. Ponieważ jednak szabat i jom tov są różne, ich posiłek wymaga przygotowania w chol, a jeden z nich może nie przygotować się na drugi, nawet przygotowanie w rękach nieba—ale posiłek z choliny nie jest charakterystyczny i nie wymaga przygotowania, więc w niedzielę w ogóle, która nie jest jom tov, nie wolno zabronić wyklucia się na nim jajka, ponieważ zostało przygotowane w szabat, ponieważ Tora to robi. nie wymagają przygotowania do posiłku cholery z dnia poprzedniego. I zabronili wysiadywania jaj na każdym jom tov, nawet po szabacie—dekret z powodu jom tov po szabacie. Zabronili też ssania na surowo jaja wylęganego w jakikolwiek szabat—dekret z powodu szabatu po jom tov. A wraz z Szabat i jom tov, jedno po drugim, jajo wyklute na pierwszym jest zabronione w drugim. To samo dotyczy dwóch dni Rosz ha-Szana. Ale z dwoma dniami wygnania od lat dov, gdzie z konieczności jeden z nich to chol, jajo wyklute pierwszego jest dozwolone w drugim.] Beth Shammai mówi: Se'or (zakwaszanie) (jest zabronione) o rozmiarze oliwki i chametz (pokarm na zakwasie), wielkości daty. [Jeśli chodzi o jedzenie, wszyscy zgadzają się, że oba są zabronione w rozmiarze oliwki, Pismo zaczyna się od se'or i kończy na chametz, a mianowicie. (Księga Wyjścia 12:19): „Nie będzie se'or w waszych domach, dla wszystkich, którzy jedzą chametz itp.”—aby powiadomić nas, że (w odniesieniu do jedzenia) se'or i chametz są jednym i tym samym. Gdzie się różnią? W odniesieniu do usunięcia. Beth Shammai uważa, że skoro (w odniesieniu do usuwania) Pismo Święte pisało zarówno o se'or, jak i chametz (tamże 13: 7), zamiast pisać, że chametz, mniejszy „zakwas”, musi zostać usunięty, dzięki czemu możemy wywnioskować a fortiori ten se'or, większe „zakwaszenie”, musi z pewnością zostać usunięte—musi być tak, że (zakazany) rozmiar jednego nie jest taki sam jak drugiego, (halacha usunięcia) nie jest pochodną jedzenia. A Beth Hillel twierdzi, że oba (są zabronione) w rozmiarze oliwkowym, a usuwanie pochodzi z jedzenia. A ponieważ te (pierwsze) trzy rzeczy należą do łagodnych orzeczeń Beth Shammai i surowych orzeczeń Beth Hillel w odniesieniu do yom tov, są one przedstawiane razem.]
Bartenura on Mishnah Beitzah
ביצה שנולדה ביו"ט – [on Yom Tov] which is after Shabbat is what we are dealing with. And the reason of the School of Hillel which states “it may not be eaten,” because an egg laid today was fully developed yesterday (Talmud Betzah 2b), and it results that Shabbat would prepare for Yom Tov, and the Torah states (Exodus 16:5): “But on the sixth day, when they apportion [what they have brought in, it shall prove to be double the amount they gather each day],” for a regular Friday is a weekday, on a weekday one prepares for Shabbat, and on a weekday one prepares for a Yom Tov/Festival, for a Festival is also called Shabbat, one does not prepare on a Yom Tov for Shabbat nor does one prepare on Shabbat for a Yom Tov. And preparation like this of the egg, even though it is in the hands of heaven, it is called preparation. However, Shabbat and Yom Tov are important, as they require that their meals have preparation/designation on a weekday, and on one of them, one can prepare for its fellow, even with preparation at the hands of heaven, but the meal of a weekday is not considered important nor does it require preparation. Therefore, on a mere Sunday which is not a Holy Day, we don’t forbid an egg that was laid on that day because it was completed on Shabbat, but the meal of a weekday, the all-Merciful does not require preparation while it is still daylight. But they (i.e., the Rabbis) an egg that was laid on any Holy Day/Yom Tov, and even though it is not after the Shabbat, as a decree because of a Holy Day that comes after the Sabbath. And similarly, they forbade an egg that was laid on every Sabbath to quaff/swallow a living animal, as a decree because of a Shabbat that comes after a Yom Tov. For a Sabbath and a Holy Day that are juxtaposed one to the other, an egg that is laid on this one is forbidden [to be eaten] on that one. And similarly, the two days Holy Days of Rosh Hashanah, but the second Holy Days of the Diaspora that whatever be your opinion one of them is a weekday, and an egg that is laid on this one is permitted on that one.
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English Explanation of Mishnah Beitzah
Introduction
The first part of the first mishnah of Betzah is about its namesake, an egg born on Yom Tov. The second part is associated with the first part because both contain debates between Bet Shammai and Bet Hillel, and in both Bet Hillel rules strictly.
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Bartenura on Mishnah Beitzah
שאור בכזית – as regarding eating, everyone does not dispute that both this (leaven) and that (leavened bread) are [forbidden] with an olive’s bulk, for since the Biblical verse begins with שאור/leaven and concludes with חמץ/leavened bread. “No leaven shall be found in your houses [for seven days]. For whoever eats what is leavened, [that person shall be cut off from the community of Israel],” to tell you that this is “leaven” and that is which is leavened, as is the case with the one is also the case with the other. But they (i.e., the Schools of Hillel and Shammai) argue regarding removal, as the School of Shammai holds that since the All-Merciful has written for both leaven and that which is leavened, and to write [the word] Hametz/leavened product, for its that which is a strong leavening agent (see Talmud Betzah 7b), and despite this, one is obligated to remove it, and it is an a fortiori for leaven which is a strong leavening agent, but we learn from this that the measurement for the one is not like the measurement of the other, and we don’t derive removal [of Hametz] from eating. But the School of Hillel holds that both (i.e. שאור וחמץ) [are forbidden] by an olive’s bulk, as we derive removal from eating. But because that these three things are of the liberal opinions of the School of Shammai and the of the stringencies of the School of Hillel regarding the Yom Tov, they are taught together.
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English Explanation of Mishnah Beitzah
An egg laid on Yom Tov: Bet Shammai say: it may be eaten [on the same day]; But Bet Hillel say: it may not be eaten [until the day is over]. According to Bet Shammai, just as it is permitted to slaughter a chicken on Yom Tov, it is also permitted to eat an egg that is laid on Yom Tov. In other words, the chicken and everything in it is permitted on Yom Tov. In contrast, Bet Hillel hold that while the chicken itself is permitted, the egg that is laid is prohibited. The egg is what is called “nolad” it is born, or new, something that was not there when Yom Tov began and hence was not set aside for use at the beginning of Yom Tov. This prohibition is similar to muktzeh the idea that something that was not set aside before Yom Tov to be used on Yom Tov may not be used on Yom Tov.
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Bartenura on Mishnah Beitzah
בכותבת – date palm.
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English Explanation of Mishnah Beitzah
Bet Shammai say: [the quantity of] leaven is of the size of an olive and leavened bread is of the size of a date; But Bet Hillel say: both are of the size of an olive. Exodus 13:7 says, “No leavened bread shall be seen with you and no leaven shall be found in all your territory.” The verse mentions two things: the leavening agent (starter dough) and the leavened bread, both of which are prohibited. According to Bet Shammai the point of the verse is to teach that the two prohibitions are different. Leaven is prohibited at the size of an olive, whereas leavened bread is prohibited at a larger amount, the size of a date. Beth Hillel hold that in both cases an olive’s worth is prohibited. Note that smaller amounts are not permitted either. A smaller amount is still forbidden but one who consumes a smaller amount has not transgressed the Biblical prohibition of leaven or leavened bread on Passover.
