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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Beitzah 4


(a) Rav Ashi reestablishes the Beraisa (which forbids the egg that is a Safek, on Yom-Tov) by a Safek Yom-Tov, Safek Chol (rather than by a Safek Tereifah).
How does he resolve the problem as to why it should be Asur according to Rav Yosef and Rav Yitzchak?

(b) What does Rav Ashi now hold that we did not hold before?

(a) Acheirim quoting Rebbi Eliezer says that if an egg is laid on Yom-Tov, both the mother and the egg are permitted.
What problem do we have with this?

(b) What does Rebbi Zeira mean when he replies that the egg is permitted via its mother? When will we know whether the egg is permitted or not?

(c) Rav Mari explains simply that Acheirim's statement is exaggerated. What does he mean by that?

(d) What does the Beraisa add that bears this out?

(a) If Yom-Tov follows Shabbos or vice-versa, Rav forbids an egg that was laid on the second day, if it was laid on the first.
What does Rebbi Yochanan say?

(b) On what grounds do we refute the suggestion that Rav's reason is because he holds that Shabbos and Yom-Tov have the same Kedushah (as if they were one long day)?

(c) Seeing as both Rav and Rebbi Yochanan both hold that Shabbos and Yom-Tov are two Kedushos, what then, is the basis of their Machlokes?

(d) This is also a Machlokes Tana'im. The Tana Kama in a Beraisa says 'Noldah be'Shabbos, Te'achel be'Yom-Tov; Noldah be'Yom-Tov, Te'achel be'Shabbos'.
What does Rebbi Yehudah mean when he says in the name of Rebbi Eliezer that it is still a Machlokes? Between whom is the Machlokes?

(a) Rav Ada bar Ahavah's host asked his illustrious guest whether he was permitted to roast eggs that were laid on Yom-Tov, to eat them the following day which was Shabbos.
What was his She'eilah?

(b) What was Rav Ada bar Ahavah's reply?

(c) Did he have any proof for his answer?

(a) Rav Papa's host (or possibly another man) asked Rav Papa whether he would be allowed to eat eggs on Yom-Tov that had been laid on the previous day which was Shabbos.
Why did Rav Papa decline to answer on the spot, telling him to return on the following day?

(b) Why was Rav Papa subsequently pleased that he did not reply immediately?

(c) What did he in fact, rule?

Answers to questions


6) Rebbi Yochanan forbids on Yom-Tov, wood that fell from a tree the previous day that was Shabbos.
How does he reconcile this with his leniency, permitting an egg under similar circumstances?


(a) If wood fell from a date-palm into an oven on Yom-Tov, Rav Masna permits adding a lot of prepared wood and lighting a fire.
What is the problem with this?

(b) We resolve this on the grounds that the majority of wood that he is stoking, is not Muktzah.
What problem do we now have with the fact that he added the prepared wood deliberately?

(c) How do we resolve *that*?

(d) But doesn't Rav Ashi maintain that anything that will be permitted tomorrow or later anyway, does not become Batel (even by an Isur de'Rabbanan)?

(a) The second case in which Rava rules like Rav is the question of an egg that was laid on the first day Yom-Tov becoming permitted on the second day, which Rav permits.

(b) If Rav Asi's reason for forbidding it is because the two days have *one* Kedushah, then how will we explain the fact that he used to recite Havdalah between one and the other?

(c) What is Rebbi Zeira's proof that (le'Chumra at least) the two days of Yom-Tov must have a Din of one long day, like Rav Asi?

(a) Why did they introduce the system of sending messengers to inform the Jews everywhere that it was Rosh Chodesh? Which system did it replace?

(b) How does Abaye bring a double-barrel proof from that Mishnah that the second day is only a Minhag, and not a strong Takanah?

(c) According to Rav, why do the B'nei Chutz la'Aretz keep two days Yom-Tov nowadays, in spite of the fact that they know exactly which day is Rosh Chodesh?

(a) The third case in which Rava rules like Rav is the question of an egg that was laid on the first day Rosh Hashanah becoming permitted on the second day, which Rav (and Shmuel) forbids.
Why should Rosh Hashanah be more stringent than any other Yom-Tov in this regard?

(b) Which Shir did the Le'vi'im sing by the Tamid shel Shachar on the thirtieth of Elul? Why?

(c) What happened once when the witnesses came after the Tamid shel Beis ha'Arbayim? What problem did that cause?

(d) What did they do after the Takanah, if the witnesses came only after the Tamid shel Bein ha'Arbayim had been brought?

Answers to questions
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