Rif Rosh haShana 6a {Rosh HaShana 26a ; 26b; 27a; 26b}

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6a

{Rosh HaShana 26a, Mishna, continues}
Rabbi Yossi says: And are not all shofars called horn {qeren}? For it is stated {Yehoshua 6:5}:

ה וְהָיָה בִּמְשֹׁךְ בְּקֶרֶן הַיּוֹבֵל, בשמעכם (כְּשָׁמְעֲכֶם) אֶת-קוֹל הַשּׁוֹפָר, יָרִיעוּ כָל-הָעָם, תְּרוּעָה גְדוֹלָה; וְנָפְלָה חוֹמַת הָעִיר, תַּחְתֶּיהָ, וְעָלוּ הָעָם, אִישׁ נֶגְדּוֹ.

5 And it shall be, that when they make a long blast with the ram's horn, and when ye hear the sound of the horn, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall go up every man straight before him.'

{Rosh HaShana 26b}
Mishna:
The Shofar of Rosh haShanah is a straight horn of a wild goat, and its mouth is covered with gold, and two trumpets, on each side. The {sound of the} shofar is extended and the trumpets are short, for the mitzvah of the day is with the shofar.

And on fast days, {the two shofars are} of crooked ram's horns, and its mouth is covered with silver. And the two trumpets are in the middle {of the two shofars}. The shofar {blast} is short and the trumpets are extended, for the mitzvah of the day is with the trumpets.

{Rosh HaShana 27a}
Gemara:
They learnt {in a brayta}: When are these words said? In the Temple. But in the gevulin {which is a matter of rishonic dispute whether this means outside the Temple or outside Yerushalayim} where there is shofar there are no trumpets and where there are trumpets there is no shofar.

Rabbi Yehoshua ben Levi said: What is the verse {that states this}? {Tehillim 98:6}:

ו בַּחֲצֹצְרוֹת, וְקוֹל שׁוֹפָר-- הָרִיעוּ, לִפְנֵי הַמֶּלֶךְ ה.

6 With trumpets and sound of the horn shout ye before the King, the LORD.

{Before} Hashem is the case where we need trumpets and the sound of shofar. But in general, no.

{Rosh HaShana 26b}
Mishna:
Yovel {every 50 years} is equal to Rosh haShana in terms of blowing {the shofar} and the blessings.
Rabbi Yehuda says: On Rosh HaShana they blow with ram's {horns} and on Yovel they blow with wild goats.

Gemara:
Rabbi Levi said: The shofar of Rosh haShana and Yom Kippur are crooked.

But we learnt {in the Mishna}: The shofar of Rosh haShana is the straight horn of a wild goat!
This that he said was according to Rabbi Yehuda, for they learnt {tnan, but since this is not a Mishna, Bach emends to tanya}: Rabbi Yehuda says: On Rosh haShana they blow with the crooked horn of a ram {Bach adds: and on Yovel with that of wild goats}.

And let us say that the halacha is like Rabbi Yehuda {and be straightforward with it, rather than taking the indirect route}?
If you say that the halacha is like Rabbi Yehuda,

Rif Rosh HaShana 5b {Rosh haShana 21a}

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5b

{Rosh haShana 21a}
Rabbi Yochanan announced: In every place that the messengers sent in Nissan reached, but that the messengers sent in Tishri cannot reach, they must observe two days for the holidays; and they make this restriction for Nissan lest people would do in Tishri as in Nissan.

END PEREK ONE - arba'a rashei shanim

PEREK TWO - ra`uhu beit din. END PEREK TWO

PEREK THREE - kol haShofarot

Mishna:
Every kind of shofar may be used except those made of cow-horn, because they are called "horn" (qeren),

Rif Rosh HaShana 5a {Rosh haShana 18b; 19b}

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5a

{Rosh haShana 18b}
It was stated {by Amoraim}:
Rav and Rabbi Chanina say: Megillat Taanit {which details joyous days during which the practice was not to fast} has been nullified.
And Rabbi Yochanan and Rabbi Yehoshua ben Levi say: It has not been nullified.

And the halacha is that it has been nullified.

{Rosh haShana 19b}
And the halacha is that it has not been nullified.

We have a contradiction between one halachic conclusion and another halachic conclusion!
This is not a question. Here is by Chanukka and Purim {where it has not been nullified and so we may not fast} and here is by all other days.

"And for Tishri on account of appointing the order of the (remaining) festivals {=Succot}":

Rif Rosh HaShana 4b {Rosh haShana 17a continues; 17b}

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4b

{Rosh haShana 17a continues}
Rava said: Anyone who passes on his middot {that he does not insist on exacting middah kineged middah to those who wrong him}, he gets a pass for all his sins, for it is stated {Micha 7:18}:

יח מִי אֵל כָּמוֹךָ, נֹשֵׂא עָו‍ֹן וְעֹבֵר עַל פֶּשַׁע, לִשְׁאֵרִית, נַחֲלָתוֹ: לֹא הֶחֱזִיק לָעַד אַפּוֹ, כִּי חָפֵץ חֶסֶד הוּא.

18 Who is a God like unto Thee, that pardoneth the iniquity, and passeth by the transgression of the remnant of His heritage? He retaineth not His anger for ever, because He delighteth in mercy.

To whom is He נֹשֵׂא עָו‍ֹן? To he who is עֹבֵר עַל פֶּשַׁע.

{Rosh HaShana 17b}
{Shemot 34:6}

ו וַיַּעֲבֹר ה עַל-פָּנָיו, וַיִּקְרָא, ה ה, אֵל רַחוּם וְחַנּוּן--אֶרֶךְ אַפַּיִם, וְרַב-חֶסֶד וֶאֱמֶת.

6 And the LORD passed by before him, and proclaimed: 'The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;

Rabbi Yochanan said: If not for the fact that this is a written verse, it would be impossible to say it. This teaches that Hashem wrapped himself up {as if in a tallit} like a shliach tzibbur and showed himself to Moshe on Sinai, and said to him, "any time Israel sins, they may do before me like this Order {seder} and I will forgive them."

Rav Yehuda cited Rav: A covenant was established regarding the 13 Attributes that {after mentioning them in the prayer of their fasts} they will not return empty. For it is written {a few pesukim later in Shemot 34:10}:

י וַיֹּאמֶר, הִנֵּה אָנֹכִי כֹּרֵת בְּרִית, נֶגֶד כָּל-עַמְּךָ אֶעֱשֶׂה נִפְלָאֹת, אֲשֶׁר לֹא-נִבְרְאוּ בְכָל-הָאָרֶץ וּבְכָל-הַגּוֹיִם; וְרָאָה כָל-הָעָם אֲשֶׁר-אַתָּה בְקִרְבּוֹ אֶת-מַעֲשֵׂה יְהוָה, כִּי-נוֹרָא הוּא, אֲשֶׁר אֲנִי, עֹשֶׂה עִמָּךְ.

10 And He said: 'Behold, I make a covenant; before all thy people I will do marvels, such as have not been wrought in all the earth, nor in any nation; and all the people among which thou art shall see the work of the LORD that I am about to do with thee, that it is tremendous.

And Rabbi Yochanan said: Repentance is great in that it tears up the decree upon a man.
For it is written {Yeshaya 6:10}

י הַשְׁמֵן לֵב-הָעָם הַזֶּה, וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע: פֶּן-יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע, וּלְבָבוֹ יָבִין וָשָׁב--וְרָפָא לוֹ.

10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.'

What is the thing that requires healing? Say that this is the decree upon a man.

They posed a contradiction: If he repented in between {Rosh haShana and Yom Kippur} he is forgiven. If he did not repent in between, even if he brought all the rams of Nevayot in the world he is not forgiven.

{This is a reference to Yeshaya 60:7}

ז כָּל-צֹאן קֵדָר יִקָּבְצוּ לָךְ, אֵילֵי נְבָיוֹת יְשָׁרְתוּנֶךְ; יַעֲלוּ עַל-רָצוֹן מִזְבְּחִי, וּבֵית תִּפְאַרְתִּי אֲפָאֵר.

7 All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee; they shall come up with acceptance on Mine altar, and I will glorify My glorious house.

}

This is no question. Here is by the individual and here is by the community. The decree upon an individual is not ripped up, but the decree upon the community is ripped up.

One verse says {Yirmiyahu 4:14}:

יד כַּבְּסִי מֵרָעָה לִבֵּךְ יְרוּשָׁלִַם, לְמַעַן תִּוָּשֵׁעִי: עַד-מָתַי תָּלִין בְּקִרְבֵּךְ, מַחְשְׁבוֹת אוֹנֵךְ.

14 O Jerusalem, wash thy heart from wickedness, that thou mayest be saved. How long shall thy baleful thoughts lodge within thee?

and another verse says {that it will not work, in Yirmiyahu 2:22}:

כב כִּי אִם-תְּכַבְּסִי בַּנֶּתֶר, וְתַרְבִּי-לָךְ בֹּרִית--נִכְתָּם עֲו‍ֹנֵךְ לְפָנַי, נְאֻם אֲדֹנָי יְהוִה.

22 For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before Me, saith the Lord GOD.

Is it not that this {where "washing" works} is before the issuing of the decree and this is after the issuing of the decree?
No. Both of these are after the issuing of the decree, and it is no question. Here {where it does not work} is by a decree accompanied by an oath, and here is by a decree unaccompanied by an oath.
As Rabban Shimon ben Gamliel cited Rabbi Yonatan: How is it known that a decree accompanied by an oath is not torn up? For it is stated {I Shmuel 3:14, where Hashem is talking to Shmuel}:

יד וְלָכֵן נִשְׁבַּעְתִּי, לְבֵית עֵלִי: אִם-יִתְכַּפֵּר עֲו‍ֹן בֵּית-עֵלִי, בְּזֶבַח וּבְמִנְחָה--עַד-עוֹלָם.

14 And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be expiated with sacrifice nor offering for ever.'

Rava said: with sacrifice and with offering it will not be expiated. But it will be expiated with words of Torah.

Rabbi Yitzchak said: Crying out {tze'aka} is good {=works} for man, whether before the issuing of the decree or after the issuing of the decree.

One verse states {Devarim 4:7}:

ז כִּי מִי-גוֹי גָּדוֹל, אֲשֶׁר-לוֹ אֱלֹהִים קְרֹבִים אֵלָיו, כַּה' אֱלֹקֵינוּ, בְּכָל-קָרְאֵנוּ אֵלָיו.

7 For what great nation is there, that hath God so nigh unto them, as the LORD our God is whensoever we call upon Him?

{stating that God is near whenever we call upon him}
and one verse states {Yeshaya 55:6}:

ו דִּרְשׁוּ ה, בְּהִמָּצְאוֹ; קְרָאֻהוּ, בִּהְיוֹתוֹ קָרוֹב.

6 Seek ye the LORD while He may be found, call ye upon Him while He is near;

{implying that there are only specific times when He is near, and we should seek Him and call Him then}
There {when there are only specific times} is by the individual.
And the individual, when?
Rav Nachman cited Rabba bar Avuah: These are the 10 days between Rosh haShana and Yom Kippur.

"On Rosh HaShana all those who come to the world {humans} pass before him like benei maron":
What is meant by benei maron?
So did they translate: kivnei imarna = like sheep {in Aramaic}.
Rabbi Shimon ben Lakish said: Like the path up to Bet Charon. {which was very narrow such that only one person could ascend at a time.}

Mishna:
Messengers were sent out for the following six months:
for Nissan, on account of Pesach;
for Av, on account of the fast;
for Elul, on account of the New Year;
for Tishri, on account of appointing the order of the (remaining) festivals {=Succot};
for Kislev, on account of Chanukka;
for Adar, on account of Purim;
When the Temple was in existence also for Iyyar, on account of Pesach Sheni.

Rif Rosh HaShana 4a {Rosh Hashana 16b continues; 17a}

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4a

{Rosh Hashana 16b continues}
immediately for life in the next world. And the wholly sinful and written and signed immediately for Gehinnom, for it is written {Daniel 12:2}:

ב וְרַבִּים, מִיְּשֵׁנֵי אַדְמַת-עָפָר יָקִיצוּ; אֵלֶּה לְחַיֵּי עוֹלָם, וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם. {ס}

2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence. {S}

{Rosh HaShana 17a}
The intermediate people whose sins and merits are equal descend to Gehinnom, where they cry out and then rise up, for it is stated {Zechariah 13:9}

ט וְהֵבֵאתִי אֶת-הַשְּׁלִשִׁית, בָּאֵשׁ, וּצְרַפְתִּים כִּצְרֹף אֶת-הַכֶּסֶף, וּבְחַנְתִּים כִּבְחֹן אֶת-הַזָּהָב; הוּא יִקְרָא בִשְׁמִי, וַאֲנִי אֶעֱנֶה אֹתוֹ--אָמַרְתִּי עַמִּי הוּא, וְהוּא יֹאמַר יְהוָה אֱלֹהָי. {פ}

9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried; they shall call on My name, and I will answer them; I will say: 'It is My people', and they shall say: 'The LORD is my God.' {P}

and upon them Chana said {I Shmuel 2:6}:

ו ה, מֵמִית וּמְחַיֶּה; מוֹרִיד שְׁאוֹל, וַיָּעַל.

6 The LORD killeth, and maketh alive; He bringeth down to the grave, and bringeth up.

And Bet Hillel say: And the Abundant is Mercy {rav chesed} tilts it {of the intermediate people} towards mercy, and upon them David said {Tehillim 116}:

א אָהַבְתִּי, כִּי-יִשְׁמַע ה-- אֶת-קוֹלִי, תַּחֲנוּנָי.

1 I love that the LORD should hear my voice and my supplications.

and upon them is said {our Gemara: David said} the entire parasha {section}. {until}
דַּלֹּתִי, וְלִי יְהוֹשִׁיעַ - " I was brought low, and He saved me."
{The derasha appears most rooted in the next pasuk:

ב כִּי-הִטָּה אָזְנוֹ לִי; וּבְיָמַי אֶקְרָא.

2 Because He hath inclined His ear unto me, therefore will I call upon Him all my days.

interpreting as "because he has tilted his scale for me."}

The intermediate people about whom Bet Hillel said that the Abundant in Mercy tilts {the scales} towards mercy, this is specifically where they did not have amongst their sins that of the sinners of Israel with their bodies. And what is that? The head upon which tefillin was never placed. But if among the half of his sins there is the sin of the sinners of Israel with their bodies, they descend to Gehinnom and are judged there for 12 months. After 12 months the cry out and rise up, as it written {Zechariah 13:9}

ט וְהֵבֵאתִי אֶת-הַשְּׁלִשִׁית, בָּאֵשׁ, וּצְרַפְתִּים כִּצְרֹף אֶת-הַכֶּסֶף, וּבְחַנְתִּים כִּבְחֹן אֶת-הַזָּהָב; הוּא יִקְרָא בִשְׁמִי, וַאֲנִי אֶעֱנֶה אֹתוֹ--אָמַרְתִּי עַמִּי הוּא, וְהוּא יֹאמַר יְהוָה אֱלֹהָי. {פ}

9 And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried; they shall call on My name, and I will answer them; I will say: 'It is My people', and they shall say: 'The LORD is my God.' {P}

and upon them Chana said {I Shmuel 2:6}:

ו ה, מֵמִית וּמְחַיֶּה; מוֹרִיד שְׁאוֹל, וַיָּעַל.

6 The LORD killeth, and maketh alive; He bringeth down to the grave, and bringeth up.

But one whose transgressions outweigh his merits, and there is amongst them that of the sinners of Israel with their bodies, and they have transgressed a sin such as a sexual transgression - they descend to Gehinnom and are judged there for 12 months. After 12 months, their body is consumed, their soul is burnt up, and the wind scatters them under the feet of the righteous, for it is stated {Malachi 3:21}

כא וְעַסּוֹתֶם רְשָׁעִים--כִּי-יִהְיוּ אֵפֶר, תַּחַת כַּפּוֹת רַגְלֵיכֶם: בַּיּוֹם אֲשֶׁר אֲנִי עֹשֶׂה, אָמַר ה צְבָאוֹת. {פ}

21 And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I do make, saith the LORD of hosts. {P}

But the minim {sectarians - Rashi: who change the word of God to bad - } and the mumrim {apostates}, informers and apikorsim {who denigrate Torah scholars}, and those who deny Torah and those who deny resurrection of the dead, and those who separate from the ways of the community, and those who place their fear in the world of the living - this refers to the parnasim {communal leaders} who cast excessive on the community not for the sake of Heaven, and those who sin and cause others to sin, such as Yeroboam ben Navat and his company - descend to Gehinnom and are judged there for generations, as it written {Yeshaya 66:24 - the very last pasuk in Yeshaya}

כד וְיָצְאוּ וְרָאוּ--בְּפִגְרֵי הָאֲנָשִׁים, הַפֹּשְׁעִים בִּי: כִּי תוֹלַעְתָּם לֹא תָמוּת, וְאִשָּׁם לֹא תִכְבֶּה, וְהָיוּ דֵרָאוֹן, לְכָל-בָּשָׂר. {ש}

24 And they shall go forth, and look upon the carcasses of the men that have rebelled against Me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. {P}

Rav Yehuda cited Rav: any communal leader {parnas} who casts excessive fear of the community not for the sake of heaven will not see a son who is a Torah scholar, for it is stated {Iyyov 37:24}

כד לָכֵן, יְרֵאוּהוּ אֲנָשִׁים; לֹא-יִרְאֶה, כָּל-חַכְמֵי-לֵב.

24 Men do therefore fear Him; He regardeth not any that are wise of heart. {P}

{taking the first part of the verse not to refer to Hashem, but rather to the parnas. Thus: Therefore, he whom men fear will not see [as children] any that are wise of heart.}

Micha 7:18:

יח מִי אֵל כָּמוֹךָ, נֹשֵׂא עָו‍ֹן וְעֹבֵר עַל פֶּשַׁע, לִשְׁאֵרִית, נַחֲלָתוֹ: לֹא הֶחֱזִיק לָעַד אַפּוֹ, כִּי חָפֵץ חֶסֶד הוּא.

18 Who is a God like unto Thee, that pardoneth the iniquity, and passeth by the transgression of the remnant of His heritage? He retaineth not His anger for ever, because He delighteth in mercy.

They taught in the academy of Rabbi Yishmael: He passes by the first time, and so is the Attribute. To explain: if one is straight and whole in his ways, if he stumbles in sin, and he does not come to repeat that same sin, Hashem does not write that one down for him, but rather passes it by. And so is the Attribute of Hashem -- not to make him liable initially, as is written {Iyyon 33:29}:

כט הֶן-כָּל-אֵלֶּה, יִפְעַל-אֵל-- פַּעֲמַיִם שָׁלוֹשׁ עִם-גָּבֶר.

29 Lo, all these things doth God work, twice, yea thrice, with a man,

Rava said: And the sin itself is not erased. For if there is a majority of sins, this is counted among them.

There is an explanation from the Gaon. And their question was regarding this that

they taught in the academy of Rabbi Yishmael that he passes by {the sin} the first time, and this is the Attribute. Rava said: And the sin itself is not erased.

That this of Rabbi Yishmael is established regarding one who fears Heaven, and is always involves in performing mitzvot, and keeps the strict prohibitions and at times violates the minor prohibitions, the Attribute of Hashem is that He passes by the first ones and forgives him, and he is is the category of the righteous; and the sin itself is not erased, but rather it stand suspended until the time of death. At that time, they calculate - if his merits outweigh these specific sins, these sins are passed by rishon rishon, and they are not reckoned against him, and it is as if he never did them. But if these are overpowering, and his deeds are found to be, when they are all combined and weighed against each other, that he has mostly demerits, then each one is reckoned against him; and this is the Attribute listed in the ways of Hashem. And this is the explanation of the 6th Attribute in the parsha of vaya'avor.

{regarding Shemot 34:

ו וַיַּעֲבֹר ה עַל-פָּנָיו, וַיִּקְרָא, ה ה, אֵל רַחוּם וְחַנּוּן--אֶרֶךְ אַפַּיִם, וְרַב-חֶסֶד וֶאֱמֶת.

6 And the LORD passed by before him, and proclaimed: 'The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;

}
וְרַב-חֶסֶד - Bet Hillel say: He tilts it towards mercy. {as interpreted above on the pasuk כִּי-הִטָּה אָזְנוֹ לִי, plus also we are saying that he increases the mercy, thus causing it to tilt towards mercy.}
And this is explained in the brayta they learned in the academy of Rabbi Yishmael {as above} - ma'avir {rishon rishon etc}.

And we establish that all of these words are said in the instance in which he dies without repentance, but if he dies with repentance, none of his sins are remembered, for it is stated {Yechezkel 33:12}:

יב וְאַתָּה בֶן-אָדָם, אֱמֹר אֶל-בְּנֵי-עַמְּךָ צִדְקַת הַצַּדִּיק לֹא תַצִּילֶנּוּ בְּיוֹם פִּשְׁעוֹ, וְרִשְׁעַת הָרָשָׁע לֹא-יִכָּשֶׁל בָּהּ, בְּיוֹם שׁוּבוֹ מֵרִשְׁעוֹ; וְצַדִּיק, לֹא יוּכַל לִחְיוֹת בָּהּ--בְּיוֹם חֲטֹאתוֹ.

12 And thou, son of man, say unto the children of thy people: The righteousness of the righteous shall not deliver him in the day of his transgression; and as for the wickedness of the wicked, he shall not stumble thereby in the day that he turneth from his wickedness; neither shall he that is righteous be able to live thereby in the day that he sinneth.

but rather Hashem forgives all of his transgressions and places him in the partition of the righteous.

Rif Rosh HaShana 3b {Rosh haShana 16b continues; Kiddushin 39b; Rosh Hashana 16b resumes}

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{Rosh haShana 16b continues}
And Rabbi Yitzchak said: Any year in which they did not blow tekia blasts in the beginning, they will have to blow terua blasts {for misfortune} at the end. What is the reason? For the Satan was not confounded.

And Rabbi Yitchak said: A person is only judged according to his actions at that time, for it is written {Bereishit 21:17}:

יז וַיִּשְׁמַע אֱלֹהִים, אֶת-קוֹל הַנַּעַר, וַיִּקְרָא מַלְאַךְ אֱלֹהִים אֶל-הָגָר מִן-הַשָּׁמַיִם, וַיֹּאמֶר לָהּ מַה-לָּךְ הָגָר; אַל-תִּירְאִי, כִּי-שָׁמַע אֱלֹהִים אֶל-קוֹל הַנַּעַר בַּאֲשֶׁר הוּא-שָׁם.

17 And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: 'What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.

And Rabbi Yitzchak said: Three things recall the sins of man, and these are they: a leaning wall, being confident in his prayer, and calling for judgement {from God} on his fellow.

For Rabbi Chanan said: Anyone who calls for judgement {from God} on his fellow, he is punished first, for it is stated {Bereishit 16:5}

ה וַתֹּאמֶר שָׂרַי אֶל-אַבְרָם, חֲמָסִי עָלֶיךָ--אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ, וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ; יִשְׁפֹּט יְהוָה, בֵּינִי וּבֵינֶיךָ.

5 And Sarai said unto Abram: 'My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.'

and it is written {Bereishit 23:2}

ב וַתָּמָת שָׂרָה, בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן--בְּאֶרֶץ כְּנָעַן; וַיָּבֹא, אַבְרָהָם, לִסְפֹּד לְשָׂרָה, וְלִבְכֹּתָהּ.

2 And Sarah died in Kiriatharba--the same is Hebron--in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her.

And Rabbi Yitzchak said: Four things tear up a person's decree, and these are they: Charity, crying out, changing one's name, and changing one's actions. And one says: changing one's place.

And Rabbi Yitzchak said: One is obligated to visit one's teacher on the Festival, for it is written {II Kings 4:23}

כג וַיֹּאמֶר, מַדּוּעַ אתי (אַתְּ) הלכתי (הֹלֶכֶת) אֵלָיו הַיּוֹם--לֹא-חֹדֶשׁ, וְלֹא שַׁבָּת; וַתֹּאמֶר, שָׁלוֹם.

23 And he said: Wherefore wilt thou go to him today? it is neither new moon nor sabbath.' And she said: 'It shall be well.'

thus one may deduce that during chodesh or shabbat one must visit.

Rabbi Krospidai cited Rabbi Yochanan: Three books are opened on Rosh haShana. One of wholly righteous people; one of wholly sinful people; and one of intermediate people. That of the wholly righteous is written and signed immediately for life. That of the wholly sinful is written and signed immediately for death. And that of the intermediate people is in a state of suspension from Rosh haShana until Yom Kippur. If they merit, they are written in for life, and if they do not merit, they are written in for death.

They teach there in Kiddushin {Kiddushin 39b}: Anyone who performs one mitzvah, it is made better for him, it extends his life, and he inherits the land; and anyone who does not perform one mitzvah, it is not made better for him, and his life is not extended, and he does not inherit the land.

And Rav Yehuda explains this, that this is what it means to say: Anyone who performs a single mitzvah more on his merits, it is made better for him, etc.

The Sages learnt {in a brayta}: One should always view himself as if he is half meritorious and half liable. If he does one mitzvah he is fortunate for he has weighted himself to the side {of the scale} of merit. If he transgressed a single sin, woe to him, for he has weighted himself to the side of liability. For it is written {Kohelet 9:18}:

יח טוֹבָה חָכְמָה, מִכְּלֵי קְרָב; וְחוֹטֶא אֶחָד, יְאַבֵּד טוֹבָה הַרְבֵּה.

18 Wisdom is better than weapons of war; but one sinner destroyeth much good.

{reading chotei as cheit}
For one sin that this one sinned, he loses from himself much good.
Rabbi Eleazer beRabbi Shimon says: Because the world is judged after its majority and the individual is judged after his majority. Therefore, a person must view himself as if the entire world is suspended upon him. If he does a single mitzvah, fortunate is he, for he leaned himself and the entire world to the side of merit. If he transgresses a single sin, woe to him, for he has leaned himself and the entire world to the side of liability. For it is written {same verse}:

יח טוֹבָה חָכְמָה, מִכְּלֵי קְרָב; וְחוֹטֶא אֶחָד, יְאַבֵּד טוֹבָה הַרְבֵּה.

18 Wisdom is better than weapons of war; but one sinner destroyeth much good.

For the sin of the individual that this one sinned, he loses from himself and the entire world much good.
Rabbi Shimon ben Yochai says: Even if one is wholly righteous all his days and rebels at the end, he loses the first ones {merits, thus intepreting the pasuk in Kohelet this way}. For it is written {Yechezkel 33:12}:

יב וְאַתָּה בֶן-אָדָם, אֱמֹר אֶל-בְּנֵי-עַמְּךָ צִדְקַת הַצַּדִּיק לֹא תַצִּילֶנּוּ בְּיוֹם פִּשְׁעוֹ, וְרִשְׁעַת הָרָשָׁע לֹא-יִכָּשֶׁל בָּהּ, בְּיוֹם שׁוּבוֹ מֵרִשְׁעוֹ; וְצַדִּיק, לֹא יוּכַל לִחְיוֹת בָּהּ--בְּיוֹם חֲטֹאתוֹ.

12 And thou, son of man, say unto the children of thy people: The righteousness of the righteous shall not deliver him in the day of his transgression; and as for the wickedness of the wicked, he shall not stumble thereby in the day that he turneth from his wickedness; neither shall he that is righteous be able to live thereby in the day that he sinneth.

And even one who is wholly sinful all his days and repents at the end, none of his initial sinfulness is remembered, for it is written {same pasuk}:
וְרִשְׁעַת הָרָשָׁע לֹא-יִכָּשֶׁל בָּהּ, בְּיוֹם שׁוּבוֹ מֵרִשְׁעוֹ - "and as for the wickedness of the wicked, he shall not stumble thereby in the day that he turneth from his wickedness."

But let him {who is righteous his whole life and sins at the end} rather be considered half meritorious and half liable?!
Rabbi Shimon ben Lakish said: For he regrets the initial acts {of righteousness}.
{Alternatively, cast this upon the wicken one who repents.}

{Rosh Hashana 16b resumes}
They learnt {in a brayta}: Bet Shammai say: There are three groups for the Day of Judgement. One of the wholly righteous one of the wholly sinful; and one of intermediate people. That of the wholly righteous are written and signed

Rif Rosh HaShana 3a {Rosh HaShana 12b continues; 16a - 16b}

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{Rosh HaShana 12b continues}
after the language of people.

{Rosh HaShana 16a}
Mishna:
At four periods in each year the world is judged:
On Pesach for {the growth of} grain.
On Shavuot on the fruits of trees.
On Rosh HaShana all those who come to the world {i.e. humans} pass before Him like residents of Meron {and Bet Meron had a narrow path to get to it}, as it is written {Tehillim 33:15}:

יג מִשָּׁמַיִם, הִבִּיט יְהוָה; רָאָה, אֶת-כָּל-בְּנֵי הָאָדָם.	13 The LORD looketh from heaven; He beholdeth all the sons of men;
יד מִמְּכוֹן-שִׁבְתּוֹ הִשְׁגִּיחַ-- אֶל כָּל-יֹשְׁבֵי הָאָרֶץ.	14 From the place of His habitation He looketh intently upon all the inhabitants of the earth;
טו הַיֹּצֵר יַחַד לִבָּם; הַמֵּבִין, אֶל-כָּל-מַעֲשֵׂיהֶם.	15 He that fashioneth the hearts of them all, that considereth all their doings.

{and thus he looks individually at them}
And on Succot they are judged on water.

Gemara:
It was taught {in a brayta}: Grain to which an accident or misfortune befell before Pesach was judged from before. After Pesach was judges for the future. A man to whom an accident of misfortune befell before Yom Kippur was judged from before {from the previous Yom Kippur}. After Yom Kippur it was judged for the future {during Yom Kippur}.

Rava said: We derive from this that two judgements are judged. {before the reaping and before the sowing. For we had previously asked whether this applied to grain standing to be reaped, and brought the above brayta in question on this. See gemara inside.}

They taught in the academy of Rabbi Yishmael:
At four periods in each year the world is judged:
On Pesach on grain.
On Shavuot on the fruit of the tree.
And on Succot on water.
And man is judged on Rosh haShana and the decree on a man is signed on Yom Kippur.

They learnt {in a brayta}: Rabbi Yehuda cites Rabbi Akiva: Why did the Torah say to bring the Omer {offering} on Pesach? Because Pesach is the time of {judgement of?} grain, Hashem said, "offer before Me an omer on Pesach so that the grain in the fields will be blessed." And why does the Torah say to bring the shtei haLechem {two loaves of bread} on Shavuot? For Shavuot is the time of the fruits of the tree, Hashem said, "offer before Me the shtei haLechem on Shavuot so that the fruits of the tree shall be blessed." And why does the Torah say to pour water libations during Succot? Because Succot is the time of the rain of the year, Hashem said, "pour water before Me on Succot so that the rains of the year should be blessed." "And you should say before me on Rosh haShana malchuyot, zichronot and shofarot. Malchuyot, so that you should make Me king upon yourselves. Zichronot, so that your remembrance should be before Me for good.

And what with the shofar?
Rabbi Avahu said: Why do they blow the shofar of a ram? So that I should remember to their credit the Binding of Yitzchak son of Avraham, and consider it as if they had bound themselves before Me.
Rabbi Yitzchak said: Why do they blow tekia and terua blasts on Rosh haShana when they are sitting and blow tekia and terua blasts when thye are standing?
{Rosh haShana 16b}
In order to confuse the Satan.

Rif Rosh HaShana 2b {Rosh haShana 10a - 12b}

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{Rosh haShana 10a}
and the fruits of this planting are forbidden until the 15th of Shevat, whether because of Orlah {of the first three years}, or because of Neta Revai {of the fourth year}.

From where do we know this? For it is written {Vayikra 19:23}:

כג וְכִי-תָבֹאוּ אֶל-הָאָרֶץ, וּנְטַעְתֶּם כָּל-עֵץ מַאֲכָל--וַעֲרַלְתֶּם עָרְלָתוֹ, אֶת-פִּרְיוֹ; שָׁלֹשׁ שָׁנִים, יִהְיֶה לָכֶם עֲרֵלִים--לֹא יֵאָכֵל.

23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.

כד וּבַשָּׁנָה, הָרְבִיעִת, יִהְיֶה, כָּל-פִּרְיוֹ--קֹדֶשׁ הִלּוּלִים, לַיהוָה.

24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.

כה וּבַשָּׁנָה הַחֲמִישִׁת, תֹּאכְלוּ אֶת-פִּרְיוֹ, לְהוֹסִיף לָכֶם, תְּבוּאָתוֹ: אֲנִי, יְהוָה אֱלֹהֵיכֶם.

25 But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.

{and reading all the selected citations together, it seems that that prohibition extends to the fifth year.}
How so?
There are times that the fourth year is prohibited because of Orlah {thus extending the prohibition of verse 23 to verse 24} and there are times that the fifth year is prohibited because of Revai {thus extending the prohibition from verse 24 to verse 25}.
From here you deduce that they are prohibited until the 15th of Shevat.

{Rosh HaShana 10b}
And we establish this as like Rabbi Meir who said that a single day in the year is reckoned as a year, and when do we need 30 days? for taking root. And if so, it is logical that it would require 31 days, but Rabbi Meir maintains that the 30th day is counted here and there.

And another brayta teaches: One may not plant, slip, and graft erev Sheviit less than 30 days before Rosh HaShana, and if he planted, slipped, or grafted he should uproot. These are the words of Rabbi {alternate: Rabbi Eleazar}. Rabbi Yehuda says: any grafting which does not take root within 30 days will not take subsequently take root. Rabbi Yossi and Rabbi Shimon say: Two weeks.

Rav Nachman cited Rabba bar Avuah: According to the one who says 30 days, you need 30 days and 30 days. And according to the one who says 3, you need 3 and 30. And according to the one who says 2 weeks, you need 2 weeks and 30.

And we learn in perek heArel {Yevamot 83a}: They said in the academy of Rav in the name of Rav: The halacha is like Rabbi Yossi by an androgenos and by grafting.
And we say: what is this to me by grafting?
Shmuel said: Come and hear: For Rav {change from Shmuel} said to Rav Anan: Teach in accordance with the one who says 3 and 30.

And this matter is one of prohibition, and we establish that the halacha is like Rav in prohibitions.

They learnt {in a brayta}: Rabbi Eliezer says: In Tishri, the world was created. In Tishri, the forefathers were born. In Tishri, the forefathers died. On Pesach, Yitzchak was born. On Rosh HaShana, Sarah, Rachel, and Chana were visited {with child}. On Rosh HaShana, Yosef left the dungeon. On Rosh HaShana, the labor was nullified for our ancestors in Egypt. In Nissan, they were redeemed, and in Nissan, we will be redeemed in the future.

{Rosh HaShana 11a}
It was taught: On the 1st of Tishri is the Rosh haShana for herbs for tithes and for vows.
{Rosh haShana 12b}
For what practical halachic purpose {vows}?
For like that which we learnt {in a brayta}: One who vows off benefit from his friend for a year, we count 12 months from day to day. If he says "for this year," even if he is standing there on the 29th of Elul, once the 1st of Tishri arrives, he has his year.

And even according to the one who holds that one day to the year is not considered a year, here, to pain himself he accepted this upon himself, and he has been pained.
And say rather Nissan?
By vows, it goes

Rif Rosh HaShana 2a {Rosh HaShana 5a continues; 9b}

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{Rosh HaShana 5a continues}
As they taught {in a Mishna}: legal documents of debt which are predated are invalid, and those which are postdated are valid.

{Rosh HaShana 9b}
"and also for the planting of trees":
From where do we know this?
For it is written {Vayikra 19:23}:

כג וְכִי-תָבֹאוּ אֶל-הָאָרֶץ, וּנְטַעְתֶּם כָּל-עֵץ מַאֲכָל--וַעֲרַלְתֶּם עָרְלָתוֹ, אֶת-פִּרְיוֹ; שָׁלֹשׁ שָׁנִים, יִהְיֶה לָכֶם עֲרֵלִים--לֹא יֵאָכֵל.

23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.

and it is written {next pasuk}:

כד וּבַשָּׁנָה, הָרְבִיעִת, יִהְיֶה, כָּל-פִּרְיוֹ--קֹדֶשׁ הִלּוּלִים, לַיהוָה.

24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.

and we learn {a gezeira shava of} shana-shana from Tishri, for it is written {Devarim 11}:

יב אֶרֶץ, אֲשֶׁר-יְהוָה אֱלֹהֶיךָ דֹּרֵשׁ אֹתָהּ: תָּמִיד, עֵינֵי ה אֱלֹקֶיךָ בָּהּ--מֵרֵשִׁית הַשָּׁנָה, וְעַד אַחֲרִית שָׁנָה. {ס}

12 a land which the LORD thy God careth for; the eyes of the LORD thy God are always upon it, from the beginning of the year even unto the end of the year. {S}

The Sages learnt {in a brayta}: One who plants, slips {="bends the runner of a plant into the earth to take root"} or grafts {trees} erev Sheviit 30 days before Rosh HaShana, that year {=the sixth year} counts for him and he is permitted to maintain them during sheviit. Less than 30 days before Rosh HaShana, the {sixth} year does not count and it is forbidden to maintain them during sheviit.

Rif Rosh HaShana 1b {Rosh HaShana 4a continues; 2a; 5a}

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{Rosh HaShana 4a continues}
וְעָשִׂיתָ - this is an adjuration to bet din to enforce the law.
כַּאֲשֶׁר נָדַרְתָּ - this is a neder {vow}
לַה' אֱלֹקֶיךָ - these are the sin-offerings and guilt-offerings, burnt-offerings and peace-offerings (chatat, asham, olah, shelamim}
נְדָבָה - "voluntarily" means what it implies
אֲשֶׁר דִּבַּרְתָּ - refers to donations to the repairs of the Temple
בְּפִיךָ - refers to charity

Rava said: And charity you are obligated in it immediately {rather than 3 festivals}
What is the reason? For the paupers are {always} there {in need of help}.

{Rosh HaShana 2a}
Mishna:
The first of Tishri is New Year's day for {ordinary} years, and for shemitta years and yovel; and also for the planting of trees and for herbs.
On the first day of Shevat is the New Year for trees, according to the school of Shammai; but the school of Hillel says it is on the fifteenth of the same month.

{Rosh HaShana 5a}
Gemara:
"New Year's day for years":
To what halachic effect?
Rav Pappa said: For shetarot {legal documents}

Rif Rosh HaShana 1a {Rosh HaShanah 2a; 4a}

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Note: I think the video component will go on hiatus for the duration of masechet Rosh haShana, as I need to focus on some personal obligations.

{Rosh HaShanah 2a}
Mishna:
There are four New Year days, viz.: The first of Nissan is New Year for (the ascension of) Kings and for (the regular rotation of) festivals {regalim}; the first of Elul is New Year for the cattle-tithe, but according to Rabbi Eliezer and Rabbi Shimon, it is on the first of Tishri.

{Rosh HaShanah 4a}
Gemara:
Do then the festivals commence {=Pesach} on the first of Nissan? Do they not begin on the fifteenth of Nissan?
Rav Chisda said: The festival which is in it {Nissan} is the beginning of the festivals.
What halachic difference does this make? To one who vows - that he must fulfill it so as not to violate bal te`acher {not delaying}

{That is, Devarim 23:22:

כב כִּי-תִדֹּר נֶדֶר לַה' אֱלֹקֶיךָ, לֹא תְאַחֵר לְשַׁלְּמוֹ: כִּי-דָרֹשׁ יִדְרְשֶׁנּוּ ה' אֱלֹקֶיךָ, מֵעִמָּךְ, וְהָיָה בְךָ, חֵטְא.

22 When thou shalt vow a vow unto the LORD thy God, thou shalt not be slack to pay it; for the LORD thy God will surely require it of thee; and it will be sin in thee.

}

For they learnt {in a brayta}: Both one who vows and one who consecrates and one who evaluates {=promises to donate the evaluation of X}, once three festivals pass over him, he violates bal te`acher. Rabbi Shimon says: Three festivals in their order, and the festival of matzot is the first. And so would Rabbi Shimon say: Festivals, sometimes three, sometimes five, sometimes four. How so? If he vowed before Pesach there are three. {Namely, the Pesach that is about to occur, then Shavuot, then Succot.} Before Shavuot, there are five. {Namely, Shavuot and Succot do not count the first time, since there was no Pesach leading them off, and then Pesach, Shavuot, and Succot.} Before Succot, there are four. {Namely, Succot does not count since there was no Pesach leading off, but then we have Pesach, Shavuot, and Succot.}

The Sages learnt {in a brayta}:
Devarim 23:24:

כד מוֹצָא שְׂפָתֶיךָ, תִּשְׁמֹר וְעָשִׂיתָ: כַּאֲשֶׁר נָדַרְתָּ לַה אֱלֹהֶיךָ, נְדָבָה, אֲשֶׁר דִּבַּרְתָּ, בְּפִיךָ. {ס}

24 That which is gone out of thy lips thou shalt observe and do; according as thou hast vowed freely unto the LORD thy God, even that which thou hast promised with thy mouth. {S}

מוֹצָא שְׂפָתֶיךָ - this is a positive commandment.
תִּשְׁמֹר - this is a negative commandment.

Rif Yomi Video Edition -- Beitza Daf 39 + 40 (Runtime 14 mins)

Runtime: 14 min


21b

{Beitza 39a}
Mishna:

בור של יחיד כרגלי היחיד ושל אותה העיר כרגלי אנשי אותה העיר ושל עולי בבל כרגלי הממלא
מי שהיו פירותיו בעיר אחרת ועירבו בני אותה העיר לבא אצלו לא יביאו לו מפירותיו ואם עירב הוא הרי פירותיו כמוהו
מי שזימן אצלו אורחים לא יוליכו בידם מנות אא"כ זכה להן [ע"י] אחר במנותיהן מעיו"ט
אין משקין ושוחטין את המדבריות אבל משקין ושוחטין את הבייתות
ואלו הן בייתות הלנות בעיר והמדבריות הלנות באפר

{Water taken from} a water hole of an individual is like the legs of the individual, and that of that city {our Mishna: that of the residents of that city} are like the legs of the residents of that city, and of those {water holes belonging to those} ascending from Bavel {to Eretz Yisrael} are like the legs of the one who draws {the water}.
{Beitza 39b}
If someone's fruits were in another city, and the residents of that city made an eruv {in the middle} to come to him, they should not bring to him of his fruits, and if he made an eruv, his fruits are like him.
{Beitza 40a}
If one invited {out of town} guests, they should not bring portions in their hands {back with them} unless he transferred ownership of these portions via a third party from erev Yom Tov.
We do not water and slaughter range-animals {midbariyot} but we do water and slaughter domestic animals {bayatot}.
And what are domestic animals? Those that spend the night in the city.
And what are range animals? Those that spend the night in the pasture.

Gemara:
ל"ל למימר משקין ושוחטין מילתא אגב אורחיה קא משמע לן דלשקי איניש והדר לשחוט משום סירכא
דאי איכא סירכא משתמטא

What is the need to say that we water and slaughter {rather than just saying slaughter, which is the point}?
It was attempting to teach us something additional in its phrasing, that one should first water his animal and then slaughter it, because of adhesion {of the hide}, because if there is adhesion, this will loosen it.

ת"ר אלו הן מדבריות ואלו הן בייתות מדבריות שיוצאות בפסח ורועות ונכנסות ברביעה
בייתות שיוצאות ורועות חוץ לתחום ובאות ולנות בתוך התחום
רבי אומר אלו ואלו בייתות הן ואלו הן מדבריות כל שיוצאות ורועות באפר ואין נכנסות ביישוב לא בימות החמה ולא בימות הגשמים
The Sages learnt {in a brayta}: What are range animals and what are domestic animals? Range animals are those which go out during the Pesach season and graze {our gemara: in the pasture}, and come in in the first rains; domestic animals are those which go out and graze outside of the techum and come and spend the night within the techum.
Rabbi says: Both those and those are domestic animals, and what are range animals? Anything which goes out and grazes in the pasture, and does not come back to the settled areas, not during the sunny season nor during the rainy season.

22a

{Beitza 40}

אשכחן לרבוותא דפסקי בהא מילתא לקולא ואמרי דסבירא לן כר"ש דלית ליה מוקצה
וכדאמר רב נחמן עז לחלבה ורחל לגיזתה ותרנגולת לביצתה ותורא דרדיא ותמרי דעיסקא פלוגתא דרבי יהודה ורבי שמעון
דר' יהודה אסר ורבי שמעון שרי
וקאמרינן דהלכתא כרבי שמעון

We find that the post-Talmudic Sages rule in this matter leniently and say that we hold like Rabbi Shimon who does not have muktzeh.
And like Rav Nachman said {in Shabbat 19b}: As to a goat [kept] for its milk, a ewe for its shearings, a fowl for its eggs, dates for trading, and oxen for plowing, it is a dispute between Rabbi Shimon and Rabbi Yehuda.
That Rabbi Yehuda forbids and Rabbi Shimon permits.
And we say that the halacha is like Rabbi Shimon. {So say these post-Talmudic Sages.}

ואנן לא סבירא לן הכי דכי איתמר הלכה כר"ש לענין שבת איתמר והא דאמר רב נחמן עז לחלבה ורחל לגיזתה כו' לא קפסיק רב נחמן הלכה כחד מינייהו אלא הכי קאמר פלוגתא דר' יהודה ור"ש וכיון דקי"ל דבשבת סבירא לן כר"ש דלית ליה מוקצה וביו"ט כרבי יהודה ממילא שמעינן דה"מ דאינון עז לחלבה ורחל לגיזתה וכו' דכולהו ביום טוב אסירי ומילי דחזי מנהון למיכל מינה בשבת כגון תמרי דעיסקא שרי למיכל מינה בשבת

And we do not hold so, for when it stated that the halacha is like Rabbi Shimon, it stated this in terms of Shabbat, and this that Rav Nachman stated "As to a goat [kept] for its milk, a ewe for its shearings..." Rav Nachman did not rule the halacha like one one them, but rather this is what he means to say -- it is the dispute between Rabbi Yehuda and Rabbi Shimon, and since we establish that in Shabbat we hold like Rabbi Shimon who does not have muktzeh, and on Yom Tov like Rabbi Yehuda, automatically we deduce that these words, that this "goat [kept] for its milk, and a ewe for its shearings," are all forbidden on Yom Tov, and that which is fit to eat from it on Shabbat, such as dates for trading {which need no slaughter, unlike an ewe}, it is permitted to eat on Shabbat.

ועוד דרב נחמן דאמר הכי אשכחן דסבירא ליה דהלכה ביו"ט כר' יהודה דאית ליה מוקצה
דאמרי' בהא מסכת בריש פירקא קמא
במאי עסקינן אילימא בתרנגולת העומדת לאכילה מאי טעמייהו דב"ה אוכלא דאיפרת הוא
ואלא בתרנגולת העומדת לגדל ביצים מאי טעמייהו דבית שמאי מוקצה הוא
ופריק רב נחמן לעולם בתרנגולת העומדת לגדל ביצים ודאית ליה מוקצה אית ליה נולד ודלית ליה מוקצה לית ליה נולד
ובית שמאי כר"ש ובית הלל כרבי יהודה

And furthermore, Rav Nachman who said this, we find that he holds that by Yom Tov, the halacha is like Rabbi Yehuda who has muktzeh.
For we say in this masechet in the beginning of the first perek: In what are they dealing with? If by a hen which stands to be eaten, what is the reason of Bet Hillel {who forbids}? It is merely food which has split! And if by a hen which stands to lay eggs, what it the reason of Bet Shammai {who permit}? It is muktzeh!
And Rav Nachman answers: In sooth, by a hen that stands to lay eggs, and who who has muktzeh has {the law of} nolad and who who lacks muktzeh lacks nolad. And Bet Shammai are like Rabbi Shimon, and Bet Hillel are like Rabbi Yehuda.

ומקשינן ומי אמר רב נחמן הכי והא תנן בית [שמאי] אומרים מעבירים מעל השולחן קליפין ועצמות ובית הלל אומרים מסלק את הטבלא כולה ומנערה
ואמר רב נחמן אנו אין לנו אלא בית שמאי כר' יהודה וב"ה כר"ש
ופרקינן אמר לך רב נחמן גבי שבת דסתם לן תנא כרבי שמעון דתנן מחתכין את הדלועין לפני הבהמה ואת הנבלה לפני הכלבים מוקים להו לב"ה כר"ש
גבי יום טוב דסתם לן תנא כרבי יהודה דתנן אין מבקעין עצים מן הקורות ולא מן הקורה שנשברה ביו"ט מוקים להו לב"ה כרבי יהודה
וכיון דאשכחן לרב נחמן דסבירא ליה ביו"ט כר' יהודה ממילא שמעינן דעז לחלבה ורחל לגיזתה וכו' כולהו לרב נחמן ביום טוב אסירי

And we ask: And does Rav Nachman indeed say this? But we learnt {tnan}: Bet Shammai say we may remove from the table shells and bones and Bet Hillel say he should remove the entire tablet and shake it.
And Rav Nachman said: We only have for ourselves {the reverse} that Bet Shammai is like Rabbi Yehuda {who has muktzeh} and Bet Hillel like Rabbi Shimon.
And we answer: Rav Nachman would say to you: By Shabbat, where the tanna said plainly like Rabbi Shimon, for we learnt {tnan}, "We may cut gourds before an animal, and neveila before dogs," {and this is by Shabbat, so there is no muktzeh}, we establish Bet Hillel like Rabbi Shimon; By Yom Yov which the tanna states plainly like Rabbi Yehuda, for we learnt {tnan}, "We may not chop wood from beams, nor from a beam which broke on Yom Tov," we establish Bet Hillel like Rabbi Yehuda.
And since we find that Rav Nachman holds on Yom Tov like Rabbi Yehuda, automatically we deduce that "As to a goat [kept] for its milk, a ewe for its shearings..." all of them for Rav Nachman, on Yiom Tov it is forbidden.

ומשקלא וטריא דגמרא נמי שמעינן דהלכה כרבי יהודה ביו"ט
דקאמרי' ואלא בתרנגולת העומדת לגדל בצים מאי טעמייהו דב"ש מוקצה הוא
כלומר דבר ידוע הוא כי המוקצה אסור
ועוד אמרינן לקמן תניא אחרים אומרים ר' אליעזר אומר ביצה תאכל היא ואמה
במאי עסקינן אילימא בתרנגולת העומדת לאכילה פשיטא היא ואמה שריא ואלא בתרנגולת העומדת לגדל ביצים היא ואמה אסירא
דאלמא הכין היא הלכתא

And from the give and take of the gemara, we also deduce that the halacha is like Rabbi Yehuda by Yom Tov. Because it states, "but if it is a hen which stands to lay eggs, what is the reason of Bet Shammai {that it is permitted}? It is muktzeh!"
That is to say that it is a known thing that muktzeh is forbidden.
And furthermore we say later on: They learnt {in a brayta}: Others say: Rabbi Eliezer says: An egg may be eaten, it and its mother. With what are we dealing? If by a hen which stands to be eaten, it is obvious that it and its mother are permitted. Rather, with a hen which stands to lay eggs? It and its mother are forbidden!
Thus it is clear that this is the halacha. {that muktzeh is forbidden}

ולעניין בייתות ומדבריות נמי הכי סבירא לן כסתם מתניתין וכדפרש תנא קמא דברייתא דאמר
אלו הן מדבריות כל שיוצאות בפסח ורועות ונכנסות ברביעה בייתות שיוצאות ורועות חוץ לתחום ובאות ולנות בתוך התחום
ורבי דאמר אלו ואלו בייתות הן לית הלכתא כוותיה דלא קי"ל דהלכתא כרבי אלא לגבי יחיד אבל לגבי רבים לא
והוו להו מדבריות דאינן באות ולנות בתוך התחום מוקצות דלאו דעתיה עלייהו דהא אינן באות בתוך התחום

And in terms of the domestic and range animals, we also hold like a plain Mishna, and as the Tanna Kamma of the brayta, that said: What are the range animals? All that go out during the Pesach season and graze, and come back in the first rain. Domestic are those that go out and grze outside the techum and come and sleep within the techum.
And Rabbi who said both of the aforementioned are domestic -- well, the halacha is not like him, for we do not establish the halacha like Rabbi except against an individual, but against the many, no.
And these range animals which do not come and sleep within the techum are muktzeh for his mind is not upon them, for they have not come within the techum.
END PEREK
END MASECHET

Rif Beitza 22a {Beitza 40}

22a

{Beitza 40}

אשכחן לרבוותא דפסקי בהא מילתא לקולא ואמרי דסבירא לן כר"ש דלית ליה מוקצה
וכדאמר רב נחמן עז לחלבה ורחל לגיזתה ותרנגולת לביצתה ותורא דרדיא ותמרי דעיסקא פלוגתא דרבי יהודה ורבי שמעון
דר' יהודה אסר ורבי שמעון שרי
וקאמרינן דהלכתא כרבי שמעון

We find that the post-Talmudic Sages rule in this matter leniently and say that we hold like Rabbi Shimon who does not have muktzeh.
And like Rav Nachman said {in Shabbat 19b}: As to a goat [kept] for its milk, a ewe for its shearings, a fowl for its eggs, dates for trading, and oxen for plowing, it is a dispute between Rabbi Shimon and Rabbi Yehuda.
That Rabbi Yehuda forbids and Rabbi Shimon permits.
And we say that the halacha is like Rabbi Shimon. {So say these post-Talmudic Sages.}

ואנן לא סבירא לן הכי דכי איתמר הלכה כר"ש לענין שבת איתמר והא דאמר רב נחמן עז לחלבה ורחל לגיזתה כו' לא קפסיק רב נחמן הלכה כחד מינייהו אלא הכי קאמר פלוגתא דר' יהודה ור"ש וכיון דקי"ל דבשבת סבירא לן כר"ש דלית ליה מוקצה וביו"ט כרבי יהודה ממילא שמעינן דה"מ דאינון עז לחלבה ורחל לגיזתה וכו' דכולהו ביום טוב אסירי ומילי דחזי מנהון למיכל מינה בשבת כגון תמרי דעיסקא שרי למיכל מינה בשבת

And we do not hold so, for when it stated that the halacha is like Rabbi Shimon, it stated this in terms of Shabbat, and this that Rav Nachman stated "As to a goat [kept] for its milk, a ewe for its shearings..." Rav Nachman did not rule the halacha like one one them, but rather this is what he means to say -- it is the dispute between Rabbi Yehuda and Rabbi Shimon, and since we establish that in Shabbat we hold like Rabbi Shimon who does not have muktzeh, and on Yom Tov like Rabbi Yehuda, automatically we deduce that these words, that this "goat [kept] for its milk, and a ewe for its shearings," are all forbidden on Yom Tov, and that which is fit to eat from it on Shabbat, such as dates for trading {which need no slaughter, unlike an ewe}, it is permitted to eat on Shabbat.

ועוד דרב נחמן דאמר הכי אשכחן דסבירא ליה דהלכה ביו"ט כר' יהודה דאית ליה מוקצה
דאמרי' בהא מסכת בריש פירקא קמא
במאי עסקינן אילימא בתרנגולת העומדת לאכילה מאי טעמייהו דב"ה אוכלא דאיפרת הוא
ואלא בתרנגולת העומדת לגדל ביצים מאי טעמייהו דבית שמאי מוקצה הוא
ופריק רב נחמן לעולם בתרנגולת העומדת לגדל ביצים ודאית ליה מוקצה אית ליה נולד ודלית ליה מוקצה לית ליה נולד
ובית שמאי כר"ש ובית הלל כרבי יהודה

And furthermore, Rav Nachman who said this, we find that he holds that by Yom Tov, the halacha is like Rabbi Yehuda who has muktzeh.
For we say in this masechet in the beginning of the first perek: In what are they dealing with? If by a hen which stands to be eaten, what is the reason of Bet Hillel {who forbids}? It is merely food which has split! And if by a hen which stands to lay eggs, what it the reason of Bet Shammai {who permit}? It is muktzeh!
And Rav Nachman answers: In sooth, by a hen that stands to lay eggs, and who who has muktzeh has {the law of} nolad and who who lacks muktzeh lacks nolad. And Bet Shammai are like Rabbi Shimon, and Bet Hillel are like Rabbi Yehuda.

ומקשינן ומי אמר רב נחמן הכי והא תנן בית [שמאי] אומרים מעבירים מעל השולחן קליפין ועצמות ובית הלל אומרים מסלק את הטבלא כולה ומנערה
ואמר רב נחמן אנו אין לנו אלא בית שמאי כר' יהודה וב"ה כר"ש
ופרקינן אמר לך רב נחמן גבי שבת דסתם לן תנא כרבי שמעון דתנן מחתכין את הדלועין לפני הבהמה ואת הנבלה לפני הכלבים מוקים להו לב"ה כר"ש
גבי יום טוב דסתם לן תנא כרבי יהודה דתנן אין מבקעין עצים מן הקורות ולא מן הקורה שנשברה ביו"ט מוקים להו לב"ה כרבי יהודה
וכיון דאשכחן לרב נחמן דסבירא ליה ביו"ט כר' יהודה ממילא שמעינן דעז לחלבה ורחל לגיזתה וכו' כולהו לרב נחמן ביום טוב אסירי

And we ask: And does Rav Nachman indeed say this? But we learnt {tnan}: Bet Shammai say we may remove from the table shells and bones and Bet Hillel say he should remove the entire tablet and shake it.
And Rav Nachman said: We only have for ourselves {the reverse} that Bet Shammai is like Rabbi Yehuda {who has muktzeh} and Bet Hillel like Rabbi Shimon.
And we answer: Rav Nachman would say to you: By Shabbat, where the tanna said plainly like Rabbi Shimon, for we learnt {tnan}, "We may cut gourds before an animal, and neveila before dogs," {and this is by Shabbat, so there is no muktzeh}, we establish Bet Hillel like Rabbi Shimon; By Yom Yov which the tanna states plainly like Rabbi Yehuda, for we learnt {tnan}, "We may not chop wood from beams, nor from a beam which broke on Yom Tov," we establish Bet Hillel like Rabbi Yehuda.
And since we find that Rav Nachman holds on Yom Tov like Rabbi Yehuda, automatically we deduce that "As to a goat [kept] for its milk, a ewe for its shearings..." all of them for Rav Nachman, on Yiom Tov it is forbidden.

ומשקלא וטריא דגמרא נמי שמעינן דהלכה כרבי יהודה ביו"ט
דקאמרי' ואלא בתרנגולת העומדת לגדל בצים מאי טעמייהו דב"ש מוקצה הוא
כלומר דבר ידוע הוא כי המוקצה אסור
ועוד אמרינן לקמן תניא אחרים אומרים ר' אליעזר אומר ביצה תאכל היא ואמה
במאי עסקינן אילימא בתרנגולת העומדת לאכילה פשיטא היא ואמה שריא ואלא בתרנגולת העומדת לגדל ביצים היא ואמה אסירא
דאלמא הכין היא הלכתא

And from the give and take of the gemara, we also deduce that the halacha is like Rabbi Yehuda by Yom Tov. Because it states, "but if it is a hen which stands to lay eggs, what is the reason of Bet Shammai {that it is permitted}? It is muktzeh!"
That is to say that it is a known thing that muktzeh is forbidden.
And furthermore we say later on: They learnt {in a brayta}: Others say: Rabbi Eliezer says: An egg may be eaten, it and its mother. With what are we dealing? If by a hen which stands to be eaten, it is obvious that it and its mother are permitted. Rather, with a hen which stands to lay eggs? It and its mother are forbidden!
Thus it is clear that this is the halacha. {that muktzeh is forbidden}

ולעניין בייתות ומדבריות נמי הכי סבירא לן כסתם מתניתין וכדפרש תנא קמא דברייתא דאמר
אלו הן מדבריות כל שיוצאות בפסח ורועות ונכנסות ברביעה בייתות שיוצאות ורועות חוץ לתחום ובאות ולנות בתוך התחום
ורבי דאמר אלו ואלו בייתות הן לית הלכתא כוותיה דלא קי"ל דהלכתא כרבי אלא לגבי יחיד אבל לגבי רבים לא
והוו להו מדבריות דאינן באות ולנות בתוך התחום מוקצות דלאו דעתיה עלייהו דהא אינן באות בתוך התחום

And in terms of the domestic and range animals, we also hold like a plain Mishna, and as the Tanna Kamma of the brayta, that said: What are the range animals? All that go out during the Pesach season and graze, and come back in the first rain. Domestic are those that go out and grze outside the techum and come and sleep within the techum.
And Rabbi who said both of the aforementioned are domestic -- well, the halacha is not like him, for we do not establish the halacha like Rabbi except against an individual, but against the many, no.
And these range animals which do not come and sleep within the techum are muktzeh for his mind is not upon them, for they have not come within the techum.
END PEREK
END MASECHET

Rif Beitza 21b {Beitza 39a - 40a}

21b

{Beitza 39a}
Mishna:

בור של יחיד כרגלי היחיד ושל אותה העיר כרגלי אנשי אותה העיר ושל עולי בבל כרגלי הממלא
מי שהיו פירותיו בעיר אחרת ועירבו בני אותה העיר לבא אצלו לא יביאו לו מפירותיו ואם עירב הוא הרי פירותיו כמוהו
מי שזימן אצלו אורחים לא יוליכו בידם מנות אא"כ זכה להן [ע"י] אחר במנותיהן מעיו"ט
אין משקין ושוחטין את המדבריות אבל משקין ושוחטין את הבייתות
ואלו הן בייתות הלנות בעיר והמדבריות הלנות באפר

{Water taken from} a water hole of an individual is like the legs of the individual, and that of that city {our Mishna: that of the residents of that city} are like the legs of the residents of that city, and of those {water holes belonging to those} ascending from Bavel {to Eretz Yisrael} are like the legs of the one who draws {the water}.
{Beitza 39b}
If someone's fruits were in another city, and the residents of that city made an eruv {in the middle} to come to him, they should not bring to him of his fruits, and if he made an eruv, his fruits are like him.
{Beitza 40a}
If one invited {out of town} guests, they should not bring portions in their hands {back with them} unless he transferred ownership of these portions via a third party from erev Yom Tov.
We do not water and slaughter range-animals {midbariyot} but we do water and slaughter domestic animals {bayatot}.
And what are domestic animals? Those that spend the night in the city.
And what are range animals? Those that spend the night in the pasture.

Gemara:

ל"ל למימר משקין ושוחטין מילתא אגב אורחיה קא משמע לן דלשקי איניש והדר לשחוט משום סירכא
דאי איכא סירכא משתמטא

What is the need to say that we water and slaughter {rather than just saying slaughter, which is the point}?
It was attempting to teach us something additional in its phrasing, that one should first water his animal and then slaughter it, because of adhesion {of the hide}, because if there is adhesion, this will loosen it.

ת"ר אלו הן מדבריות ואלו הן בייתות מדבריות שיוצאות בפסח ורועות ונכנסות ברביעה
בייתות שיוצאות ורועות חוץ לתחום ובאות ולנות בתוך התחום
רבי אומר אלו ואלו בייתות הן ואלו הן מדבריות כל שיוצאות ורועות באפר ואין נכנסות ביישוב לא בימות החמה ולא בימות הגשמים

The Sages learnt {in a brayta}: What are range animals and what are domestic animals? Range animals are those which go out during the Pesach season and graze {our gemara: in the pasture}, and come in in the first rains; domestic animals are those which go out and graze outside of the techum and come and spend the night within the techum.
Rabbi says: Both those and those are domestic animals, and what are range animals? Anything which goes out and grazes in the pasture, and does not come back to the settled areas, not during the sunny season nor during the rainy season.

Rim Yomi Video Edition -- Beitza daf 38 (Runtime 3 min 17 secs)

Runtime: 3 min 17 secs



21a
{Beitza 37a}
Mishna:

השואל כלי מחברו מעיו"ט הרי הוא כרגלי השואל
ביו"ט כרגלי המשאיל

אשה ששאלה מחברתה תבלין ומים ומלח לעיסתה הרי אלו כרגלי שתיהן ור' יהודה פוטר במים מפני שאין בהן ממש

הגחלת כרגלי הבעלים
והשלהבת בכל מקום

הגחלת של הקדש מועלין בה והשלהבת לא נהנין ולא מועלין

If one borrows a vessel from his fellow on erev Yom Tov, it is like the legs of the borrower. {If he borrows it} On Yom Tov, it is like the legs of the lender.

If a woman borrows from her friend spices, water, and salt for her dough, these are like the legs of both of them.
And Rabbi Yehuda exempts by water, because it has no substance.

{Beitza 39a}
The coal is like the legs of the owners, and the flame in any place {because it is intangible}.

The coal of hekdesh {donated to the Temple} one violates meila {forusing something belonging to hekdesh}, and the flame, one should not have benefit from it, but one does not violate meilah {for doing so}.

{The Rif apparently omits the end of this Mishna which makes similar coal/flame distinctions for carrying into a public domain.}

{Beitza 38a}
Gemara:

מערב יום טוב הרי הוא כרגלי השואל
פשיטא! לא צריכא שלא מסר לו אלא ביום טוב
מסייע ליה לרבי יוחנן דא"ר יוחנן השואל כלי מחברו מעיו"ט אע"פ שלא נתנו לו אלא ביו"ט הרי הוא כרגלי השואל

"{If one borrowed} from erev Yom Tov, it is like the legs of the borrower":
This is obvious! No, it is necessary, for the case in which he did not hand it over to him until it was Yom Tov.
This supports Rabbi Yochanan, for Rabbi Yochanan said: If one borrows a vessel from his friend from erev Yom Tov and does not give it to him until it is Yom Tov, it is {still} like the legs of the borrower.

ביו"ט כרגלי המשאיל: ואע"ג דרגיל דשאיל מיניה מימר אמר דילמא משכח אחרינא ושאיל מיניה

"On Yom Tov, like the legs of the lender":
And even though he typically borrows from him, because he {the lender} says {to himself} perhaps he will find another {person} and borrow from him.

Rif Yomi Video Edition - Beitza daf 37 (Runtime 17:17)

Runtime: 17:17


20b

{Beitza 37a}
לא דנין ולא מקדשין ולא חולצין ולא מיבמין וכולהו גזירה שמא יכתוב
They may not judge, nor betroth, nor perform chalitza, nor perform levirate marriage -- and all of them as a decree lest he write.


לא מקדישין ולא מעריכין ולא מחרימין גזירה משום מקח וממכר

They may not consecrate, nor make assessment vows, nor declare a cherem {with the object going to the Temple} -- as a decree because of purchasing and selling.

ולא מגביהין תרומות ומעשרות ואפילו ליתנם לכהן בו ביום
וה"מ דטבילי מאיתמול אבל פירי דטבילי האידנא כגון עיסה לאפרושי מינה חלה מפרשינן ויהבינן לכהן

And they may not raise up terumot and maasarot -- and even to give them to a Kohen that day.
And these words are where they were tevel from yesterday, but fruits that became tevel now, such as dough to separate from it challah, we separate and give it to a kohen.

ירושלמי וכולן שעשו בין אנוסין בין שוגגין בין מזידין בין מוטעין מה שעשו עשוי בשבת ואצ"ל ביו"ט
ושמע מינה דמאן דעבר ואקני בשבת מקרקעי או מטלטלי הקנאתו הקנאה

Yerushalmi:
And all of them which they did, whether accidentally, carelessly, or deliberately, whether misled, that which they did was done, on Shabbat and it need not be said, on Yom Tov.
And we derive from this that one who violates and acquires on Shabbat of land or movable objects, his acquisition is an acquisition.

{Bavli: Beitza 37a resumes}

ואין בין יו"ט לשבת אלא אוכל נפש בלבד ורמינהי משילין פירות דרך ארובה ביו"ט אבל לא בשבת
אמר רב פפא לא קשיא הא ב"ה הא ב"ש
דתנן ב"ש אומרים אין מוציאין לא את הקטן ולא את הלולב ולא את ס"ת לרה"ר וב"ה מתירין:

{Bavli:}

"And there is no difference between Shabbat and Yom Tov except for ochel nefesh":
And we object to this: We may lower fruits via a skylight on Yom Tov but not on Shabbat!
Rav Pappa said: This is no problem -- this is Bet Hillel and that {which states that Shabbat and Yom Tov are identical} is Bet Shammai.
For we learnt {in a Mishna}: Bet Shammai say: We may not take out a minor, a lulav, or a sefer Torah into the public domain; And Bet Hillel permit.

Mishna:

הבהמה והכלים כרגלי הבעלים
המוסר בהמה לבנו או לרועה הרי אלו כרגליו
כלים המיוחדים לאחד מן האחין שבבית הרי הן כרגליו ושאין מיוחדין למקום שכולן הולכין

An animal and vessels are like the legs of their owners {in terms of how far they can move in techum Shabbat}.
If one hands over an animal to his son or to a shepherd, they are like his legs. {meaning the owner's legs; our Mishna has: like the legs of the owners. this difference might be significant, but seems not to be}.
Vessels designated for one of the brothers in the house, they are like his legs, and those whicj are not designated, they are {restricted} to the place where they can all go {that is, the intersection rather than the union of the two areas}.

Gemara:

המוסר בהמתו לבנו או לרועה וכו' אוקימנא בשני רועים דלא קנה אחד מהן ולפיכך הרי אילו כרגליו אבל אם מסרה לרועה אחד הרי היא כרגלי הרועה ואפילו לא מסרה לו אלא ביו"ט הרי היא כרגלי הרועה

If one hands over the animal to his son or to a shepherd, etc. -- we establish this as with two shepherds, such that none of them acquires it, and therefore, it is like his {=the owner's} legs, but if he hands it over to a single shepherd, it is like the legs of the shepherd, and even if he only handed it over on Yom Tov, it is like the legs of the shepherd.

ת"ר שנים ששאלו חלוק אחד זה לילך בו שחרית לבהמ"ד וזה ליכנס בו ערבית לבה"כ זה עירב עליו לצפון וזה עירב עליו לדרום זה שעירב עליו לצפון מהלך לצפון כרגלי מי שעירב עליו לדרום וזה שעירב עליו לדרום מהלך לדרום כרגלי מי שעירב עליו לצפון ואם מיצעו עליו את התחום הרי זה לא יזיזוהו ממקומו.

The Sages learnt {in a brayta}: If two {people} borrowed a single cloak -- this one goes with it in the morning to study hall and this to go in the evening to the synagogue, and this one made an eruv {techumin} to the North and that one made an eruv {techumin} to the South; this one who made an eruv to the North may travel to North as far as the legs of the one who made an eruv to the South, and this one who made an eruv to the South may travel to the South as far as the legs of the one who made his eruv to the North {such that permitted travel is the intersection of the two areas}. And if they made their eruvs in the exact center {such that there is nowhere to more}, he may not move from its spot.

פי' כל אדם ששבת במקום יש לו אלפים אמה לכל רוח ואם נתן את עירובו בסוף אלפים אמה למזרח יש לו להלוך עוד ממקום עירובו למזרח אלפים אמה והן האלפים אמה שהיו לו במערב כשנתן את עירובו לסוף אלפים אמה למזרח העתיק את האלפים אמה שהיה לו במערב לרוח המזרח ונאסר להלך לרוח המערב אפילו אמה אחת ואם נתן עירובו בסוף אלף אמה למזרח ממקום שביתתו נמצא שהעתיק אלף אמה למזרח מן האלפים שיש לו ברוח המערב ונשאר לו במערב אלף אמה ונמצא מהלך לרוח המזרח שלשת אלפים אמה ולרוח המערב אלף אמה

To explain: Any person who establishes he Shabbat residence has 2000 cubits in each direction. And if he places his eruv 2000 cubits to the East {from his present position} he may travel until the place of his eruv 2000 cubits {to the East}, and these were the the 2000 cubits that exist for him to the West; when he placed his eruv at the end of 2000 cubits to the East, we move the 2000 cubits which he had in the West {from his present position} over to the East direction, and he is prohibited to travel to the West {from his present position} even a single cubit. And if he placed his eruv 1000 cubits to the East from the place of his Shabbat residence, it turns out that he moves 1000 cubits to the east direction, from the 2000 cubits that he had in the West direction, and he has left in the West 1000 cubits, and it turns out that he may travel to the East direction 3000 cubits and to the West direction 1000 cubits.

עכשיו אם שאלו שנים חלוק אחד זה לילך בו שחרית לבית המדרש לרוח מזרח וזה לילך בו ערבית לבית הכנסת לרוח מערב או שהיה בית המדרש בצפון ובית הכנסת בדרום ונתן האחד שהוא צריך לילך לצפון את עירובו בסוף אלף אמה בצפון הרי נשאר לו אלף אמה בדרום ואין לו להלך לדרום אלא אותם אלף אמה בלבד
וכיון שזה החלוק קנה שביתה כרגלי זה שעירב עליו לצפון אף על פי שחבירו עירב בסוף אלף אמה לדרום יש לו להלך בדרום שלשת אלפים אמה אין לו רשות להלך בזה החלוק לדרום אלא עד אלף אמה בלבד שהוא כרגלי מי שעירב עליו לצפון
וכן זה שעירב לצפון כיון שחבירו עירב לדרום בסוף אלף אמה ולא נשאר לו בצפון אלא אלף אמה בלבד אף על פי שיש לזה שעירב לצפון להלך לצפון שלשת אלפים אמה אין לו לילך בזה החלוק לצפון חוץ מאלף אמה בלבד שהיא כרגלי מי שעירב עליו לדרום
וזהו פי' זה שעירב עליו לצפון מהלך לצפון כרגלי מי שעירב עליו לדרום וזה שעירב עליו לדרום מהלך לדרום כרגלי מי שעירב לצפון

Now, if two people borrowed a single cloak, and one goes with it in the morning to the study hall to the East direction, and this one goes with it in the evening to the synagogue to the West direction, or if the study hall was in the North and the synagogue in the South, and the one who needs to go to the North places his eruv at the end of 1000 cubits to the North, he has 1000 cubits left in the South {from his present position} and he may not travel to the South except those 1000 cubits.
And since this cloak acquires Shabbat residence like the legs of he who made his eruv to the North, even though his fellow who made his eruv at the end of 1000 cubits to the South may travel to the South 3000 cubits, he {=his fellow} has no permission to go with this cloak to the South farther than 1000 cubits, like the legs of the one who established his eruv to the North.
And so too this one who made his eruv to the North, since his fellow made an eruv to the South at the end of 1000 cubits, and he {=his fellow} only has left to the North 1000 cubits, even though this one who made his eruv to the North may travel to the North 3000 cubits, he may not go with this cloak to the North outside 1000 cubits, which is like the legs of he who made his eruv to the South.
And this is the explanation of "this one who made his eruv to the North may travel to the North as much as {=like the legs of} he who made his eruv to the South, and he who made his eruv to the South may travel to the South as much as {=like the legs of} he who made his eruv to the North.

ואם מיצעו עליו את התחום הרי זה לא יזיזוהו ממקומו
כלו' אם כל אחד מהן נתן את עירובו בסוף אלפים אמה
נמצא מי שעירב לצפון אין לו להלך בדרום אפי' אמה אחת
ומי שעירב לדרום אין לו להלך בצפון אפילו אמה אחת
וכיון שהחלוק קנה שביתה כרגלי שניהם הרי זה לא יזיזוהו ממקומו

And if they split the techum, this may not move from its spot --
That is to say: If each of the them placed their eruv at the end of 2000 cubits {to the North and South, respectively}, it comes out that he who made his eruv to the North may not travel {by himself} to the South even one cubit, and the one who established his eruv to the South may not travel to the North even one cubit. And since the cloak acquires Shabbat residence like the intersection of the legs of each of them, he may not move it from its spot.

{Beitza 37b}

איתמר שנים שלקחו חבית ובהמה בשותפות
אמר רב חבית מותרת ובהמה אסורה
ושמואל אמר אפי' חבית אסורה
רב אמר חבית מותרת קסבר יש ברירה ובהמה אסורה משום
It was stated {by Amoraim}:
If two acquired a cask or an animal in partnership {and the meat and wine are divided on Yom Tov, and the two people establish different techumin such that one's food cannot enter the other's}:
Rav said: The cask is permitted and the animal is forbidden.
And Shmuel said: Even the cask is forbidden.
Rav said the cask is permitted, because he holds that there is bereira {such that what he eventually will take for himself takes effect now}. And the animal is forbidden because

21a

{Beitza 37b continues}

דקא ינקי תחומין מהדדי
כלומר כיון שהבהמה יונקין איבריה זה מזה נמצאו תחומין שלה כאילו הן מעורבין זה בזה ולא יתכן בהן ברירה
ושמואל אמר אפי' חבית אסורה קסבר אין ברירה

the techumin suckle {=draw sustenance} from one another.
That is to say, since the animals limbs draw sustenance from each other, it turns out that its techumin are as if mixed together, and so it bereira would not apply.
And Shmuel said that even a cask if forbidden -- he holds that there is no such thing as bereira.

ואמרי' מאי הוי עלה
ר' יוחנן אמר אין ברירה
רבי הושעיא אמר יש ברירה
ואסיקנא דרבי הושעיא כי אית ליה ברירה בדרבנן אבל בדאורייתא לית ליה ברירה
ואיפסקא הלכתא בהדיא כרבי הושעיא דסבר בדרבנן יש ברירה
וקם ליה רב ורבי הושעיא בחדא שיטתא ושמואל ורבי יוחנן בחדא שיטתא וכיון דקאי רבי הושעיא דהלכתא כותיה בהדי רב שמעי' דהלכתא כותיה דרב

And we said: What became of this {issue}?
Rabbi Yochanan said: There is no bereira.
Rabbi Hoshaya said: There is bereira.
{Beitza 38a}
And we conclude {after some give and take in the gemara} that Rabbi Hoshaya, where he has bereira, is in Rabbinic matters {and techum is Rabbinic}, but by Biblical matters, he does not hold that there is bereira.
And we decide the halacha explicitly like Rabbi Hoshaya who holds that in Rabbinic matters, there is bereira.
And Rav and Rabbi Hoshaya hold one opinion, and Shmuel and Rabbi Yochanan hold one opinion, and since we establish about Rabbi Hoshaya that the halacha is in accordance with him together with Rav, we deduce that the halacha is in accordance with Rav.

אמר שמואל שור של פטם הרי הוא כרגלי כל אדם ושל רועה הרי הוא כרגלי כל אנשי אותה העיר

Shmuel said: The ox of a fattener is like the legs of any man {who acquires it}, and of a shepherd is like the legs of all residents of that city.