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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Beitzah 8

BEITZAH 6-10 - Ari Kornfeld has generously sponsored the Dafyomi publications for these Dafim, for the benefit of Klal Yisrael


(a) How do we explain the Tana of our Mishnah, who writes '*she*'Eifer Kirah Muchan Hu', before having mentioned 'Eifer Kirah'? How do we amend the Mishnah?

(b) Why does Rav Yehudah Amar Rav restrict this Heter to ashes that were burned *before* Yom-Tov?

(c) Is it possible for ashes that were burned *on* Yom-Tov to be permitted to be used for 'Kisuy ha'Dam' on the same day?

(a) The Beraisa also permits using a large pile of earth that one took into one's house to use for the garden.
What does Rav Yehudah add to that, by permitting a box-full of earth that he placed in his house S'tam (See Tosfos DH 've'Amar Rav Yehudah')?

(b) How does Mar Zutra in the name of Mar Zutra Rabah restrict this concession?

(c) The Beraisa forbids the Shechitah of a Coy on Yom-Tov (because of the problem of Kisuy ha'Dam).
What is ...

  1. ... a Coy?
  2. ... the Din, if one *did* Shecht it? Does one make Kisuy ha'Dam or not?
(d) What problem does the above concession of using earth for Kisuy ha'Dam create vis-a-vis the Din of Shechting a Coy on Yom-Tov?
(a) We answer the above Kashya on the Din of Coy by establishing the Beraisa when he has no such earth ready.
How do we prove that?

(b) If there is nothing with which to cover the blood, then why does the Beraisa talk about a Coy, when any bird or Chayah would be likewise prohibited?

(c) From the Seifa however, which prohibits covering the blood even if one *did* Shecht the Coy, it is clear that the Beraisa is speaking when earth *is* available to cover the blood.
How does Rabah therefore, explain the Tana, confining the concession of the ashes of an oven (and similarly that of the box of ashes) to a Vaday and not to a Coy?

Answers to questions



(a) On what grounds do we reject Rabah's contention that ashes are not Halachically prepared for a Safek ...
  1. ... because one makes a hole?
  2. ... because one might come to grind the earth?
(b) What objection do we initially raise to the contention that the suspicion of grinding does not apply here, due to the fact that the Mitzvah of Kisuy ha'Dam over-rides the La'av of Yom-Tov (which will apply to a Vaday Chiyuv, but not to a Safek)?

(c) So we counter this by suggesting that one could cover the blood with the same action as one breaks up the earth.
Why will the Asei still not over- ride the La'av?

(d) From which word in the Torah do we learn that Yom-Tov is an Asei as well as a La'av?

(a) What does Rava say about using earth that one prepared ...
  1. ... for covering a baby's dirt, to fulfill the Mitzvah of Kisuy ha'Dam?
  2. ... for the Mitzvah of Kisuy ha'Dam, to cover a baby's dirt?
(b) How does Rava apply this Sevara to resolve our problem, regarding the use of prepared earth to cover the blood of a Coy?

(c) What do the Neherbela'i say? What is the basis of the Machlokes between Rava and the Neherbela'i?

(d) What will Rava therefore hold in his Machlokes with Rebbi Zeira, with regard to using earth that one designated for a baby's dirt for the Kisuy ha'Dam of a Coy?

(a) According to Rami Brei de'Rav Yeiva, one cannot use the prepared earth for a Coy because of 'Hataras Chelbo'.
What does this mean?

(b) We attempt to answer the Kashya that, in that case, why is the prohibition confined to Yom-Tov, by suggesting that during the year, people will say that, it is not on account of the *Mitzvah* that he is covering the blood, but in order to keep *his yard cincline*.
On what grounds do we refute this suggestion?

(c) So how *do* we differentiate between Yom-Tov (where covering the blood of Coy is forbidden) and during the year (where it is permitted)?

(a) Based on the latest explanation (that Kisuy ha'Dam on a Coy, even using prepared earth, is forbidden on Yom-Tov, due to undue bother), which case does Rebbi Zeira quoting a Beraisa, add to that of Coy?

(b) Why does Rav Yossi bar Yosina'ah need to add that if one is able to cover all of the various bloods simultaneously, then it is permitted? Is this not obvious?

(a) Why does Rabah forbid covering on Yom-Tov, the blood of a bird that was Shechted on Erev Yom-Tov?

(b) May one separate Ma'asros on Yom-Tov?

(c) Then why does Rabah permit taking Chalah from a dough on Yom-Tov, that one kneaded on Erev Yom-Tov?

(a) Shmuel's father forbids taking Chalah from a dough on Yom-Tov, that was kneaded on Erev Yom-Tov.
Why do we initially think that he disagrees with his son Shmuel? What does Shmuel say?

(b) How do we reconcile Shmuel with his father?

Answers to questions
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