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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Beitzah 17

BEITZAH 17 (28 Sivan), has been dedicated to the memory of Harav Hagaon Rav Yisroel Zev Gustman ZT'L by his Talmidim, on his Yahrzeit.


(a) According to Beis Shamai, when Yom-Tov falls on Shabbos, the Amidah comprises *eight* Berachos.
Which eight?

(b) According to Beis Hillel, one recites only *seven* Berachos, since, in their opinion, the middle Berachah is the regular one for Shabbos, only one mentions Yom-Tov in the middle of it.
What does Rebbi say?

(c) What did Ravina say to that Beraisa-expert who cited the end of the Berachah as 'Mekadesh Yisrael, ve'ha'Shabbos ve'ha'Zemanim'?

(a) When Rosh Chodesh and Chol ha'Mo'ed fall on Shabbos, one acknowledges them in the Amidah, according to the Tana Kama of the Beraisa, by inserting them in the Avodah ('Retzei').
Where does one insert them according to Rebbi Eliezer?

(b) What must one do if one forgot to insert them?

(c) At Musaf, according to the Tana Kama, the middle Berachah is that of Shabbos, only one adds Yom-Tov in the middle. This opinion however, is not Halachah.
Then what *is* the Halachah?

(d) Nor is the Halachah like Raban Shimon ben Gamliel and Rebbi Yishmael Be'no shel Rebbi Yochanan ben Berokah.
What do they say?

(a) Rebbi Chiya bar Ashi Amar Rav permits placing an Eiruv *Techumin* with a condition (that it is not Yom-Tov), on the first day of Yom-Tov (when there are *two* days); Rava permits only the preparing of an Eiruv *Tavshilin*. What is the practical difference between the two Eiruvin when they are prepared on Yom-Tov?

(b) Why does Rava not agree with Rav?

(c) The Tana Kama permits filling a pot-full of meat (to cook) or (to carry) a barrel-full of water, even though this is more than one needs; but forbids placing more loaves in the oven to bake than one needs.
Why is that?

(d) But Rava rules like Rebbi Shimon ben Elazar.
What does *he* say?

(a) The Gemara asks whether, if someone forgot to prepare an Eiruv Tavshilin, his flour is forbidden.
What is the difference whether his flour is forbidden or not?

(b) What is the Halachah?

(c) If someone forgot to prepare an Eiruv Tavshilin ...

  1. ... what does the Beraisa forbid him to do besides cook and bake?
  2. ... may he cook etc. for others?
  3. ... may others cook for him (using *his* ingredients)?
Answers to questions



(a) The Gemara also asks whether if, someone who forgot to prepare an Eiruv, *did* cook, he is permitted to eat the food that he cooked. We try to bring a proof that he is not, from the Beraisa, which presents the concession of giving one's flour to someone else to bake for him, but not the case of someone who went ahead and baked despite the prohibition.
On what grounds is this proof rejected?

(b) Another Beraisa specifically forbids someone who cheats and cooks, to eat what he cooked.
What does 'cheats and cooks' means?

(c) Do we have a proof from here that someone who transgressed and cooked, is forbidden to eat the food?

(d) How do we reconcile this prohibition with regard to cheating, with the case that we learned earlier on 11b, where Rav Ada bar Ahavah cheated and salted the pieces of meat of an animal that had been Shechted on Yom-Tov?

6) Is one permitted to eat the Eiruv before having used it?


(a) Rav Nachman bar Yitzchak establishes the Beraisa which forbids someone who cheated and cooked to eat what he cooked, like Beis Shamai according to Chananyah.
According to Chananyah, what do Beis Shamai say regarding cooking, baking and wrapping, that make him a likely candidate for the authorship of the Beraisa of cheating?

(b) Another Beraisa permits fruit that was Ma'asered on Shabbos be'Shogeg, but forbids it if it was Ma'asered be'Meizid.
Why is there no proof from there that if someone cooked without an Eiruv, his food is forbidden?

(c) We reject the proof from a similar Beraisa, which forbids vessels that were Toveled on Shabbos on purpose, in two ways. One of them, in exactly the same way as we dealt with the previous proof from someone who Ma'asered. What is the other way?

(d) And on what grounds do we reject the proof from the Beraisa which forbids food that one cooked deliberately on Shabbos?

(a) According to the Tana of our Mishnah, Beis Shamai and Beis Hillel argue over whether *one* dish will suffice for Eiruv Tavshilin, or whether *two* dishes are required. According to Rebbi Shimon ben Elazar, this is not what they argue about.
In which case *do* they argue? What do they hold in the above case?

(b) In which case do Beis Shamai agree with Beis Hillel (that they are considered *two* dishes)?

(c) Like whom is the Halachah?

(d) What does Abaye say about someone who had already begun to knead his dough when his Eiruv was eaten or lost?

(a) When must one Tovel one's Tamei utensils for Yom-Tov, if Yom-Tov falls on a Sunday?

(b) What do we learn from the Pasuk in Shemini "u've'Nivlasam Lo Siga'u"?

(c) If someone wishes to fulfill this obligation, when must he Tovel for Yom-Tov, if Yom-Tov falls on Sunday ...

  1. ... according to Beis Shamai?
  2. ... according to Beis Hillel?
(a) What is 'Hashakah'? Under what category of act does it fall?

(b) Even Beis Shamai agree that Hashakah is permitted on Shabbos.
Why must the Hashakah be performed in a *stone* vessel?

Answers to questions
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