Runtime 22 minutes 42 secs
8b
{Beitza 16a}
Rav Tachlifa, father of Ravenai Choza`a, and some say, the brother of Ravnai Choza`a, taught {tnei}: All of a man's provisions are apportioned to him from Rosh haShana to the next Rosh haShana, except for his expenses for Shabbat, his expenses for Yamim Tovim, and his expenses for educating his sons in Torah, that if he reduces, it {the total} is reduced for him, and if he increases, it is increased for him.
However, Hillel the elder had a different trait, that all his actions were for the sake of Heaven {and thus his eating for weekdays were also leShem shamayim}. For it is written {Tehillim 68:20}: כ בָּרוּךְ אֲדֹנָי, יוֹם יוֹם: יַעֲמָס-לָנוּ--הָאֵל יְשׁוּעָתֵנוּ סֶלָה. 20 Blessed be the Lord, day by day He beareth our burden, even the God who is our salvation. Selah
תניא נמי הכי בש"א מחד בשביך לשבתיך ובה"א ברוך ה' יום יום:
A brayta also says so: Bet Shammai say: From the first day of your week for your Shabbat. And Bet Hillel say ברוך ה' יום יום. {Thus, Shammai and Hillel the elders' opinions are reflected yb their respective schools.}
ועושה תבשיל מעיו"ט וכו'.
אמר אביי לא שנו אלא תבשיל אבל פת לא
מ"ט מידי דמילפת בעי' ופת לא מילפתא
וכן דייסא נמי לא מילפתא דא"ר זירא הני בבלאי טפשאי דאכלי נהמא בנהמא
"And he may make a cooked dish from erev Yom Tov... {and supported by its existence, continue cooking on Yom Tov for Shabbat}":
Abaye said: They only learned this about a cooked dish but not bread.
What is the reason? We require something that accompanies bread, and bread does not accompany bread {but is the staple food itself}.
And so too daysa {pounded grain} is not considered something that accompanies bread, for Rabbi Zera said, "these silly Babylonians, who eat bread with bread!"
Rabbi Chiyya taught {a brayta}: Lentils at the bottom of a bot, one may rely upon them for eruv tavshilin {to cook for Shabbat}.
{The gemara clarifies:} And these words are where they are of an olive's measure.
Rav Yitzchak son of Rav Yehuda said: One may scrape off the fat off a knife and rely upon it for eruv tavshilin.
{The gemara clarifies:} And this is where there is an olive's measure.
{Rashi interprets this as collecting this before Yom Tov and designating it as eruv tavshilin.}
מ"ט קימחא עיקר
Rav Yehuda cited Rav: Small fish {our gemara: which have been salted} have no issue of bishul akum {food cooked by a gentile; this is under the principle that anything that can be eaten raw has no issue of bishul akum}.
And Rav Yosef said: If a gentile roasted them, we may rely upon them for eruv tavshilin {for it is considered a cooked dish, and thus valid for eruv tavshilin}. And if he {the gentile} made it into fish hash {cooking it with fish fat and flour} it is forbidden.
{Beitza 16b}
What is the reason? The flour is the main ingredient {and the flour was cooked -- thus there is a problem of bisuhl akum}.
כלומר דלא בעינן כזית לכל אחד ואחד
Rabbi Abba cited Rav: Eruv tavshilin requires an olive's measure, whether for one or for one hundred {people}.
That is to say, we do not require an olive's measure for each individual.
And this cooked dish {is valid for eruv tavshilin} even if roasted, even if thoroughly cooked, pickled, or cooked normally, and even spanish mackerel which one poured hot water over it on erev Yom Tov.
It is obvious that we require the knowledge {/intent} of he who establishes it.
Do we, or do we not, require the person for whom it {=the eruv tavshilin} was established?
רבי אמי ורבי אסי מערבי אכולה טבריא
מכריז ר' יעקב מי שלא הניח עירובי תבשילין יבא ויסמוך על שלי
Come and hear {a proof}:
For Shmuel {our gemara: the father of Shmuel} would establish an eruv {tavshilin} for all of Nehardea.
Rabbi Ami and Rabbi Assi would establish an eruv {tavshilin} for all of Teveria.
Rav Yaakov would announce: One who did not establish an eruv tavshilin should come and rely upon mine.
ועד כמה א"ר נחומי בר זכריה משמיה דאביי עד תחום שבת ושמעינן מהני כולהו דלא בעינן דעת מי שהניחו לו אלא כשמודיעו ביום טוב עצמו שהוא ערב שבת כי עירב עליו מאתמול הולך וסומך עליו ומבשל לכתחלה לשבת:
Rav Nechemia bar Zecharia cited Abaye: Until techum Shabbat {200 cubits}.
And we derive from all of this that we do not require the knowledge of the one for whom it {=the eruv tavshilin} was established, but rather, when you inform him on Yom Tov itself, which is erev Shabbat, that you made an eruv tavshilin for him yesterday {=erev Yom Tov}, he may go and rely upon it and cook initially for Shabbat.
אמר רב יוסף ומאי תיבעי ליה הא אמר שמואל צריך לזכותו וכשהוא מזכה אינו מזכה לא ע"י בנו ובתו הקטנים ולא ע"י עבדו ושפחתו הכנעניים מפני שידן כידו אבל מזכה ע"י בנו ובתו הגדולים ועל ידי עבדו ושפחתו העבריים ועל ידי אשתו כדאמרינן לענין שבת
Rav Nachman inquired: eruv tavshilin, does one need to transfer ownership or not?
Rav Yosef: And what is a question to you? For Shmuel said: He needs to transfer ownership of it. And when he transfers, he should not effect this transfer {on his friend's behalf} not via his {own} minor son or daughter, nor via his Canaanite servant and maidservant, for their hands are as his own hands. However, he can effectively transfer it {to his friend} via his adult son and daughter, and via his Hebrew servant and maidservant, and via his wife, as we say in terms of {establishing an shittuf for} Shabbat.
ואוקמי' להאי דקתני ע"י אשתו בפרק אלו נדרים שיש לה לאשתו חצר באותו מבוי והיא שרויי' לבדה מגו דזכיא לגופא זכיא נמי לאחריני אבל אתתא דיתבה בהדי בעלה בחצר אחת לא זכיא מידי לאחריני דקי"ל יד אשה כבעלה
ואע"ג דהתם משמע דלר"מ הוא דצריך לרבנן לא צריך מיהו כיון דרב קאמר התם כר"מ קי"ל כרב באיסורי ועוד דבקידושין קאמר רבא דכולי עלמא יד אשה כבעלה ובענין אחר פליגי דאשתכח דלדברי הכל צריך שיהא לה חצר
And although over there it implies that it is according to Rabbi Meir that this is required {that the woman have her own courtyard} and according to the Sages it is not required, since Rav makes a statement over there like like Rabbi Meir, we establish like Rav in prohibitions. And furthermore, in Kiddushin, Rava states that all agree that the hand of a woman is equal to that of her husband,, and they {Rabbi Meir and the Sages} are actually arguing about a different matter. That according to everyone it is required that she have a courtyard,
ואותו חצר נותנהו לה על מנת שאין לבעלה רשות בה וכדרבנן
דלר"מ לא משכחת שיהא לה חצר שלא יהא שלו
דקאמר בכסף על ידי (עצמו) [אחרים] דקניה רבו בכל ענין
אלא אליבא דרבנן
וכיון דחצר שלה ולא לבעלה ומקבלת פרס ואוכלת במקומה דינא הוא דצריכו' לערב
כרבי יהודה בן בבא דאמר בנדרי' דאוסר בנשים
אבל בעירובי תבשילין דלא שייך לא מצי זכייה לאחרינ' משום הכי לא תנן גבי מערים אדם על מעשר שני על ידי אשתו אלא בשתופי מבוי בלבד כדאמ' לענין שבת
and that courtyard must be given to her on condition that he husband does not have right to it, and this is all according to the Sages.
For according to Rabbi Meir, we will not find that she has a courtyard which is not his {=her husband's}, for he states that money from others {for a servant}, that his master acquires in any case.
Rather, this is according to the Sages.
And since the courtyard his hers and not her husband's, and she takes her portion {of food} and eats in her own pace, the law is that she needs an eruv, like Rabbi Yehuda ben Bava who said in Nedarim that he forbids by women {unless that made an eruv}.
But by eruv tavshilin, where it is not applicable, we do not find that acquisition on behalf of others. Because of this, we do not learn in the Mishna {zechiya to others} that one can be tricky with his maaser sheni via his wife -- only by shitufei mevoat, as we say in terms of Shabbat.
ההוא סמיא דמסדר מתנית' קמיה דמר שמואל יומא חד חזייה דהוה עציב א"ל אמאי עציבת א"ל דלא אותיבי עירובי תבשילין א"ל סמוך אדידי לשנה חזייה דהוה עציב א"ל אמאי עציבת א"ל דלא אותיבי עירובי תבשילין א"ל פושע את לכו"ע שרי לדידך אסיר:
He {=Mar Shmuel} said to him: Why are you dejected?
He said to him {Mar Shmuel}: Because I did not set up an eruv tavshilin {and cannot cook for Shabbat}.
He said to him: Rely upon mine.
The next year, he {Mar Shmuel} saw that he was dejected.
He {Mar Shmuel} said to him: Why are you dejected?
He said to him: Because I did not set up an eruv tavshilin.
He {Mar Shmuel} said to him: You are negligent! For the entire world, it is permitted, but for you, it is forbidden!
ת"ר יו"ט שחל להיות ע"ש אין מערבין לא עירובי תחומין ולא עירובי חצירות רבי אומ' מערבין עירובי חצרו' אבל לא עירובי תחומין (מתוך) שאתה אוסרו בדבר שאסור לו ואי אתה אוסרו בדבר המותר לו:
שלח ר' אלעזר לגולה לא כשאתם שונין בבבל רבי מתיר וחכמים אוסרין אלא ר' אוסר וחכמים מתירין
אמר רבא אמר רב סחור' א"ר הונא הילכתא כותיה דרבי לאיסור':
The Sages learnt {in a brayta}: Yom Tov which occurs on erev Shabbat, {on Yom Tov} we may not establish an eruv techumin {to set a Shabbat domain to carry 2000 cubits in each direction} nor an eruv chatzeirot {to allow carrying in a courtyard which contains multiple houses}.
Rabbi says: We may make eruv chatzeirot but nor eruv techumin. You may forbid him in something forbidden to him {and techum is an issue on Yom Tov as well} but you cannot forbid him in something that is permitted to him {namely, carrying in courtyards on Yom Tov without an eruv}.
Rabbi Eleazar {the Amora} sent to the exile: it is not like you learn in Bavel that Rabbi permits and the Sages forbid {by eruv chatzeirot}. Rather, Rabbi prohibits and the Sages permit.
It's been a while...
-
I've been blogging a bit on Substack, at Scribal Error. While focused more
on gemara and girsaot, I just had a post on Rationalism and Midrash. Check
ou...
2 years ago
No comments:
Post a Comment