Beitzah Daf 22 - Kibuy Ner
Summary
- This shiur on Beitzah 22 continues from the Mishnah on 21b and reports three chumrot of Rabban Gamliel following Beit Shammai, then analyzes when Beit Shammai and Beit Hillel could argue about performing *hatmana* from Yom Tov into Shabbat given an *eruv tavshilin*, offering three answers. It examines assembling a segmented מנורה on Yom Tov through the lens of boneh/stira in kelim and extends the analysis to foods, applying it to sushi and layered cakes with practical psakim. It addresses extinguishing a flame on Yom Tov for *tashmish hamitta* and for monetary protection, the scope of מְתוֹךְ, parameters of making a *mechitzah*, and the permissibility of applying eye ointment, including via *amira le’nochri* and the role of מסייע. It concludes with leniencies on the second day of Rosh Hashanah according to the Nehardeans and the debate over פת עבה on Pesach versus פת מרובה on Yom Tov, with practical guidelines for matzah thickness.
- The Mishnah lists three matters in which Rabban Gamliel is machmir like Beit Shammai: אין טומנין את החמין לכתחילה ביום טוב, ואין זוקפין את המנורה ביום טוב, ואין אופין פתין גריצין אלא רקיקין. Rabban Gamliel says that in his father’s home they baked only רקיקין and not פתין גריצין. The Chachamim respond that his father’s household accepted personal chumrot while permitting all Israel to bake various breads on Yom Tov.
- The Gemara asks how there can be a dispute about doing *hatmana* on Friday Yom Tov for Shabbat given the presence or absence of an *eruv tavshilin*. Rav Huna answers that there is no *eruv tavshilin*, and Beit Hillel allow minimal preparations—*kedei chayei*—such as baking one loaf, insulating one pot, cooking one pot, lighting one candle, and even roasting a small egg or small fish for Shabbat. Rava answers that there is an *eruv tavshilin*, yet *hatmana* remains prohibited according to Beit Shammai because it is מוכח that it is for Shabbat, unlike activities that can be construed as for Yom Tov. Abaye cites Chananya who presents Beit Shammai as allowing baking, cooking, and *hatmana* only if the *eruv* matches each activity (e.g., having חמין טמונין from before Yom Tov permits *hatmana*), thereby showing that *hatmana* can be included if its prototype was set before Yom Tov.
- # Assembling a מנורה and Boneh in Kelim and Foods
- The Chayei Adam rules that even arranging foods into deliberate shapes can be boneh, leading to stringency for making sushi with designed forms on Shabbat. Rav Asher Weiss considers layering cakes that cohere into one unit as potentially boneh de’oraita, while Rav Asher Bush argues that sticky rice is already clumped so adding fillings is not boneh. Rav Asher Weiss rules that making sushi on Shabbat is an issur de’oraita; Rav Schachter and Rav Willig forbid it mid’rabbanan; and Rav Belsky discouraged live sushi-making at Shabbat kiddushim yet did not impose a blanket issur absent intent for a specific form. The suggestion of *shevut d’shevut* via *amira le’nochri* is rejected for lack of a mitzvah or significant need.
- Ulla saw the shamash in Rav Yehuda’s house adjust a lamp to hasten its extinguishing, and Rav Yehuda stated that adding oil is מבעיר while removing it is מכבה, to which Ulla disclaimed prior approval; Rava adds that clipping the charred end of a wick—*kan b’shari*—is permitted. Abba bar Marta asked Abaye if one may extinguish a lamp on Yom Tov to enable *tashmish hamitta*, and Abaye responded that if possible one should use another room, make a *mechitzah*, or cover the lamp with a utensil; if none is possible, it is assur. A baraita permitting extinguishing to prevent house smoke-damage or to protect a pot is attributed to Rabbi Yehuda who permits *machshirei okhel nefesh*, while Abaye rules like the Rabbanan who forbid them.
- # Mechitzah for Tzniut versus a Mechitzah Hamateret
- # Applying Eye Ointment, אמירה לנכרי, and יום טוב שני של ראש השנה
- The apparent contradiction from Makkot regarding the ניקף aiding a barber in violating בל תקיף is resolved by the Chavot Yair, who explains that by הקפת הראש the recipient has an independent issur as “ניקף,” and aiding affects malkot, whereas in refuah or tooth extraction the issur is the performer’s act and *amira le’nochri* with passive cooperation remains permissible. Amemar further allowed eye ointment on the second day of Rosh Hashanah, and when Rav Ashi cited Rava’s stringency that two days of Rosh Hashanah are “קדושה אחת,” Amemar answered like the Nehardeans that even regarding a beitzah we are lenient on Yom Tov Sheni, and he relied on Rabbi Chinena bar Kahana’s report that from the days of Ezra onward Elul was not intercalated.
- A baraita records Beit Shammai forbidding פת עבה on Pesach and Beit Hillel permitting it, and Rav Huna defines “thick” as a tefach based on the non-chametz לחם הפנים; Rav Yosef rejects extrapolating from the Mikdash’s extraordinary conditions to ordinary kitchens. Rav Yirmiyah bar Abba reports in the name of Rav (or Rav Shila in the name of Rebbe) that פת עבה means פת מרובה, i.e., a large quantity of dough rather than thick loaves. The Gemara explains that if the issue is tircha it applies to any Yom Tov, and indeed a baraita states that Beit Shammai forbid baking פת מרובה on Yom Tov while Beit Hillel permit it.
Previous Page
Next Page
Daf Images are property of Vagshal and may not be reproduced.
Suggestions