(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 16

BEITZAH 16 - has been dedicated by Harav Avraham Feldman to the memory of Hagaon Rav Yisroel Zev [ben Avrohom Tzvi] Gustman ZT'L, author of "Kuntresei Shi'urim", on the occasion of his Yahrzeit (28 Sivan).


(a) How do we know that the Pasuk in Tehilim "Tik'u ba'Chodesh Shofar, ba'Kese le'Yom Chageinu" refers to Rosh Hashanah?

(b) What do we learn from the continuation of the Pasuk "Ki Chok le'Yisrael Hu Mishpat le'Elokei Ya'akov"?

(c) And what do we prove from the Pasuk in Vayigash "ve'Achlu es Chukam Asher Nasan Lahem Par'oh"?

(a) Shamai ha'Zaken always eat in honor of Shabbos.
How did he do that?

(b) What did Hillel used to do? What has that to do with the Pasuk in Tehilim "Baruch Hashem Yom Yom"?

(a) What did Rav Chama bar Chanina learn from the Pasuk in Ki Sisa "u'Moshe Lo Yada Ki Karan Or Panav"?

(b) What does Raban Shimon ben Gamliel learn from the Pasuk there "la'Da'as Ki Ani Hashem Mekadishchem (when Hashem instructed Moshe to tell Yisrael about Shabbos)?

(c) How do we reconcile these two seemingly conflicting Pesukim?

(d) Why is Shabbos referred to as a gift that does stand to be revealed?

(a) We just learned that someone who gives a gift to a child should inform his mother (in order to spread the feeling of goodwill among the people). How does one do this (when it is not easy to contact the mother)?

(b) What does one do when doing that is considered witchcraft?

(a) What do we learn from the Pasuk in Ki Sisa "Beini u'Vein B'nei Yisrael Os Hi le'Olam"?

(b) In that case, why are gentiles punished for keeping Shabbos? How are they supposed to know that Shabbos was given to Yisrael? To which two things might the Pasuk in Ki Sisa be referring, besides the command of Shabbos itself?

(c) What do we learn from the Pasuk in Ki Sisa "Shavas va'Yinafash"?

(a) According to Abaye, the Eiruv Tavshilin must consist of a cooked dish, and not of bread.
Generally speaking, what is the reason for this?

(b) How did Rebbi Zeira refer to the Babylonians? Why was that?

(c) Abaye validates the use of porridge for Eiruv Tavshilin. In light of this, what must be the reason that he requires a cooked dish (in a.) and not bread?

(d) In the second Lashon, Abaye disqualifies porridge from being used for Eiruv Tavshilin.
In that case, on what grounds does he disqualify bread?

(a) What does Rebbi Chiya quoting a Beraisa, say about lentils that remain inadvertently stuck to the pot from the Yom-Tov meal? How little can remain to make a valid Eiruv? remains are Kasher for Eiruv Tavshilin?

(b) Why are small salted fish not subject to Bishul Akum?

(c) If a Nochri fries them, they may be used for Eiruv Tavshilin, but not if he made them in the form of 'Kasa d'Harsena'.
What is 'Kasa d'Harsena?'

(d) Why would we have thought that it is permitted?

Answers to questions



(a) We have already learned that Eiruv Tavshilin requires at least a k'Zayis.
Does this mean a k'Zayis for each person who will share the food, or a total of one k'Zayis, irrespective?

(b) How do we reconcile the Shiur of a k'Zayis with our Mishnah, which writes that even if the Eiruv got eaten or lost, it is Kasher, provided a "Kol she'Hu* remains'?

(c) The Beraisa incorporates in the Din of Eiruv Tavshilin a dish that is cooked, roasted or even pickled. How might one prepare 'Kuli'as ha'Ispanin' (a small soft, salted fish) for one's Eiruv?

(d) What does the Tana mean when he adds that the Eiruv has no Shiur?

(a) Rav Huna definitely requires the knowledge of the person who is making it (i.e. it must be specifically prepared for the Eiruv).
Is the knowledge of the person on whose behalf it is being prepared also required?

(b) Up to what distance can one include others in one's Eiruv?

(c) That blind man was sad one Yom-Tov, because he had forgotten to prepare an Eiruv Tavshilin.
What did Mar Shmuel tell him ...

  1. ... that year?
  2. ... the following year when the same scenario repeated itself?
(d) Why must this have taken place on the Yom-Tov of Rosh Hashanah?
(a) The Tana Kama of the Beraisa forbids the placing of both an Eiruv Techumin and an Eiruv Chatzeiros on Yom-Tov Erev Shabbos.
On what basis does Rebbi differentiate between the two Eiruvin?

(b) Rav rules like the Tana Kama, Shmuel rules like Rebbi. What does the Gemara mean when it asks whether Shmuel's ruling is lenient or strict? Is it not self-evident that Rebbi is lenient?

(c) We try to prove that Shmuel must have meant to rule leniently, because Rav, commenting on Shmuel's ruling like Rebbi, said ruefully that the first time this Talmid-Chacham issues a ruling, he already causes people to stumble. Does this not imply that Shmuel's ruling was a lenient one?

(d) Rava quoting Rav Chisda Amar Rav Huna, rules like Rebbi. Is this to *permit* placing an Eiruv Chatzeiros on Friday, or to *forbid* it?

Answers to questions
Next daf

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