(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Beitzah 11

BEITZAH 11-15 - Ari Kornfeld has generously sponsored the Dafyomi publications for these Dafim, for the benefit of Klal Yisrael


(a) If one left birds inside the top floor (the attic) of the dove-cot on Erev Yom-Tov, and on Yom-Tov, he found it empty, but the same number of birds on the ledge outside the actual cot (the floor of each nest tended to become an extension that protruded outside the dove-cot for the birds to hop out whenever they wanted air), may he take them?

(b) Abaye explains that this is no proof for Rebbi Chanina, who says that when it is the majority versus the closest, we go after the majority, because the Tana is speaking when there is a ledge attached to the dove-cot (i.e. it is not part of the floor of the attic) which is meant for birds from the outside to rest on.
How does Rava explain the Mishnah even without the extra ledge?

(c) According to Rava, the Tana is speaking, not necessarily when he finds the birds on the ledge of the *lower* floor, but even when he finds them on the ledge outside the *attic* and the lower nest is empty.
Why is this a bigger Chidush? Note: It is obvious that all the cases in this Sugya speak when the owner does not recognize the birds; because if he does, they will be permitted, wherever he finds them.

(a) Our Mishnah concludes that if the birds that he finds not where he left them, are the only birds there, then they are permitted.
Why must the Tana be referring to birds that cannot fly?

(b) Why do we not suspect that maybe they hopped from a nearby nest?

(c) Then what is the Chidush? Is it not obvious that if they are unable to fly, and there is no other nest in the vicinity, that these must be the ones that he designated?

(a) Under what circumstances do Beis Shamai permit picking up on Yom-Tov, a hide that was stripped the same day?

(b) Why do Beis Hillel permit it anyway?

(a) Beis Shamai forbid using a board meant for chopping wheat (which is forbidden on Yom-Tov).
Do they also forbid using a regular chopping-board?

(b) Why might we have thought that they *do*?

(c) If they had forbidden even an ordinary chopping-board, why did would the Tana of our Mishnah mention specifically an Ali, and not a regular chopping- board?

(a) In the second Lashon, Abaye restricts the Chidush to a *new* chopping- board.
Why might a new chopping-board be any worse than an old one in this regard?

(b) Beis Hillel permit the Shochet to carry his knife to the animal that needs to be Shechted on Yom-Tov or vice-versa, and similarly, they permit carrying the spices to the grinder or vice-versa.
Why do Beis Shamai forbid both cases?

(c) How will Abaye reconcile this with his contention that Beis Shamai is not concerned that a person will change his mind even in the case of a new chopping-board?

(a) Beis Shamai forbid placing a freshly-stripped hide on Yom-Tov, to be trodden.
Why then, will they concede that salting meat over the hide is permitted, if it is for roasting?

(b) What did Abaye mean when he commented that the Beraisa only permits this when it is for roasting? After all, that is what the Tana said?

(a) Is one permitted on Yom-Tov ...
  1. ... to salt the fat-pieces of an animal that has just been Shechted?
  2. ... to turn them over (to prevent them from going off)?
(b) What concession does Rebbi Yehoshua allow to preserve them?

(c) Some quote Rav Masna as saying that the Halachah *is* like Rebbi Yehoshua; others, as saying that it is *not*. What is the Chidush of ...

  1. ... the first opinion?
  2. ... the second opinion?
(d) Considering that Beis Hillel permit spreading a hide in front of the treaders, why should *this* case be forbidden? What are we worried about?
Answers to questions



(a) Why does Rav Yehudah Amar Shmuel permit salting many pieces of meat simultaneously?

(b) What ruse did Rav Ada bar Ahavah used to employ in this regard?

(a) Ula lists three cases where Chazal only permitted the end because of the beginning: spreading the hide before the treaders, returning the shutters to the portable shop-fronts, and the Kohanim in the Beis Hamikdash returning a plaster that they removed for the Avodah. Rachbah Amar Rebbi Yehudah adds 'ha'Pose'ach Chavito ve'ha'Maschil be'Isaso', according to Rebbi Yehudah.
What does Rebbi Yehudah say?

(b) Who is the Rebbi Yehudah that Rachba quotes?

(c) Why can he not possibly be referring to Rebbi Yehudah ha'Nasi?

(a) Ula teaches us that Beis Hillel permit spreading out a hide in front of the treaders only because otherwise, one will desist from Shechting, and not fulfill Simchas Yom-Tov properly, but *not* because the hide is fit to sit on anyway.
What is the difference between the two reasons?

(b) Ula also teaches us that Beis Hillel permit returning the shutters only because otherwise, they will not take them down in the first place, which in turn, will interfere with the sale of spices etc. for Simchas Yom-Tov, and *not* because they hold 'Ein Binyan u'Setirah be'Keilim' (even mi'de'Rabbanan).
What is the difference between the two reasons?

(c) And he also teaches us that Chazal also only permitted Kohanim in the Beis Hamikdash to return plasters to their wounds on Shabbos or Yom-Tov when they have finished the Avodah, because otherwise, they will not want to remove them in the first place (rather opting not do the Avodah), and not because of the principle 'Ein Sh'vus ba'Mikdash'.
Here too, what is the difference between the two reasons?

(d) Why is applying a plaster (in the form of a salve) generally forbidden on Shabbos?

(a) Rachbah quoting Rebbi Yehudah adds the wine of a 'Chaver' or his dough after Yom-Tov (that he opened on Yom-Tov) in the name of Rebbi Yehudah. If not for Rachbah, what reason would we have ascribed to Rebbi Yehudah's concession? What is the difference between the two reasons?

(b) Why did Ula not include Rachba's case in his list?

(c) But are *his* examples too, not a Machlokes between Beis Shamai and Beis Hillel?

(a) Beis Shamai in our Mishnah forbids even the *removal* of the shutters on Yom-Tov.
What does Rebbi Elazar b'Rebbi Shimon say in a Beraisa?

(b) What will Beis Shamai and Beis Hillel hold if the shutters have ...

1. ... no hinges at all?
2. ... hinges at the side?
3. ... hinges in the middle?
(c) So what does the Beraisa mean when it says ...
1. ... that Beis Shamai and Beis Hillel argue when the shutters *have hinges*, but that when they *do not*, then both agree that one may even return them?
2. ... that they only argue when they *have no hinges*, but that when they *do*, both agree that one may not return them?
Answers to questions
Next daf

For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,