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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Beitzah 9

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


(a) Beis Shamai forbids carrying a ladder from one dove-cot to another on Yom-Tov.
In which case (in the Mishnah) do they permit moving a ladder?

(b) What do Beis Hillel say?

(c) Rav Chanan bar Ami confines the prohibition of Beis Shamai to carrying the ladder through the street.
What then is Beis Shamai's reason? What will they hold regarding carrying it in one's private domain?

(d) What problem do we have with this from Rav (who was the leading Torah authority of his time in Bavel)?

(a) How do we reconcile Rav Chanan bar Ami with Rav?

(b) Rav holds like Rebbi Elazar and Rebbi Shimon in the Beraisa; Rav Chanan bar Ami, like the Tana Kama.
What does the Tana Kama say with regard to hanging up clothes that became drenched in the rain?

(c) How does Rav Chanan bar Ami establish the Machlokes between Beis Shamai and Beis Hillel, in the second Lashon?

(d) How will Rav now reconcile this with his own opinion (which now appears to follow the opinion of Beis Shamai)?

Answers to questions



(a) Beis Shamai and Beis Hillel in our Mishnah argue over taking a ladder from one dove-cot to another. According to Rebbi Shimon ben Elazar in a Beraisa, they agree that this is permitted.
What is the Machlokes, according to him?

(b) Rebbi Yehudah on the other hand, is strict (though it is unclear whether he refers even to the Reshus ha'Yachid, or specifically to the Reshus ha'Rabim - see Rosh, Si'man 14).
What distinction does he make between a ladder that is designated for dove-cots and one that is designated for roofs?

(c) Rebbi Dosa permits moving the top of the ladder from one window of the dove-cot to another.
How do Acheirim quote him (apparently) more leniently?

(a) What ruling did Rebbi Chiya's sons issue when they went to outlying fields to inspect their fields one Yom-Tov?

(b) What did their father tell them when they told him what they had done?

(c) Their mistake was based on a misunderstanding of Rebbi Yehudah's statement in the Beraisa (see 4b.).
What was it?

(d) How did Rebbi Chiya prove this from the wording of the Tana Kama 'Molichin es ha'Sulam mi'Shuvach le'Shuvach'?

5) How did the sons of Rebbi Chiya interpret the Tana Kama's words ('Molichin es ha'Sulam mi'Shuvach le'Shuvach')"?


(a) In the second Lashon, they permitted moving the top of a ladder that was designated for roofs, from one window to another. Their mistake this time, was based on their interpretation of Rebbi Dosa, who permits moving a ladder from one window to another.
How did they interpret Rebbi Dosa?

(b) What was their mistake? What is Rebbi Dosa really coming to say?

(a) In our Mishnah, Beis Shamai are strict, Beis Hillel, lenient. In the first Mishnah, on the other hand, Beis Shamai are lenient, Beis Hillel, strict.
Why do we consider this to be a contradiction? In which principle do their words appear contradictory?

(b) How does Rebbi Yochanan reconcile the two Mishnahs?

(c) We conclude however, that switching the opinions of Beis Shamai and Beis Hillel is not necessary.
How do we reconcile ...

  1. ... Beis Shamai's lenient view in the first Mishnah with his statement here?
  2. ... Beis Hillel's stringent view in the first Mishnah with his opinion here?
8) So we ask the same discrepancy from the next Mishnah, where Beis Shamai forbid taking a bird from the dove-cot unless one actually *moves* it before Yom-Tov, whereas Beis Hillel consider *verbal designation* sufficient. Here too (as by all subsequent cases) we reject Rebbi Yochanan's contention that the opinions in the latter Mishnah be switched.
Why are ...
1. Beis Shamai are more stringent by the birds than in the first Mishnah with the peg?
2. Beis Hillel are more stringent in the first Mishnah than by the birds?
Answers to questions
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