## Beitzah Daf 17a

###### Beitzah 17a:1
[Beitzah 17a:1](https://torahapp.org/share/book/Beitzah/r/17a:1)

הַיְינוּ קִלְקוּלָא. אָמַר רָבָא אָמַר רַב חִסְדָּא אָמַר רַב הוּנָא: הֲלָכָה כְּרַבִּי, וּלְאִסּוּר.

**William Davidson Edition - English:**
**this is the corruption** that might result from a ruling that renders it prohibited to prepare an *eiruv* the day before. Therefore, this cannot serve as proof of the conclusive ruling. **Rava said** that **Rav Ḥisda said** that **Rav Huna said:** The ***halakha* is in accordance with** the opinion of **Rabbi** Yehuda HaNasi **to prohibit** one from preparing either type of *eiruv*. One may not prepare an *eiruv* either for courtyards or for boundaries, as the *halakha* is in accordance with Rabbi Elazar’s version of the opinion of Rabbi Yehuda HaNasi.


###### Beitzah 17a:2
[Beitzah 17a:2](https://torahapp.org/share/book/Beitzah/r/17a:2)

תָּנוּ רַבָּנַן: יוֹם טוֹב שֶׁחָל לִהְיוֹת בְּשַׁבָּת, בֵּית שַׁמַּאי אוֹמְרִים: מִתְפַּלֵּל שְׁמֹנֶה, [וְאוֹמֵר] שֶׁל שַׁבָּת בִּפְנֵי עַצְמָהּ, וְשֶׁל יוֹם טוֹב בִּפְנֵי עַצְמָהּ. וּבֵית הִלֵּל אוֹמְרִים: מִתְפַּלֵּל שֶׁבַע, מַתְחִיל בְּשֶׁל שַׁבָּת וּמְסַיֵּים בְּשֶׁל שַׁבָּת, וְאוֹמֵר קְדוּשַּׁת הַיּוֹם בָּאֶמְצַע. רַבִּי אוֹמֵר, אַף חוֹתֵם בָּהּ: ״מְקַדֵּשׁ הַשַּׁבָּת, יִשְׂרָאֵל וְהַזְּמַנִּים״.

**William Davidson Edition - English:**
§ **The Sages taught** the following *baraita*: In the case of **a Festival that occurs on Shabbat, Beit Shammai say: One must recite** an *Amida* **prayer** that includes **eight** blessings, inserting two additional blessings between the standard opening three and concluding three. As for the two middle blessings, **one recites** one **for Shabbat as an independent** blessing **and** a second **for the Festival as an independent** blessing. **And Beit Hillel say: One must pray** an *Amida* comprising only **seven blessings,** i.e., the three opening ones, the three concluding ones, and one in between. **One begins** the middle blessing **with Shabbat and concludes** it **with Shabbat, and he recites** a passage referring to **the sanctity of the day** of the Festival **in the middle. Rabbi** Yehuda HaNasi **says: He even concludes** this blessing with mention of both Shabbat and the Festival, saying: **Who sanctifies Shabbat, the Jewish people, and the seasons.**


###### Beitzah 17a:3
[Beitzah 17a:3](https://torahapp.org/share/book/Beitzah/r/17a:3)

תָּנֵי תַּנָּא קַמֵּיהּ דְּרָבִינָא: ״מְקַדֵּשׁ יִשְׂרָאֵל וְהַשַּׁבָּת וְהַזְּמַנִּים״. אֲמַר לֵיהּ: אַטּוּ שַׁבָּת יִשְׂרָאֵל מְקַדְּשִׁי לֵיהּ? וְהָא שַׁבָּת מִקַּדְּשָׁא וְקָיְימָא. אֶלָּא אֵימָא: ״מְקַדֵּשׁ הַשַּׁבָּת, יִשְׂרָאֵל וְהַזְּמַנִּים״. אָמַר רַב יוֹסֵף: הֲלָכָה כְּרַבִּי, וְכִדְתָרֵיץ רָבִינָא.

**William Davidson Edition - English:**
**A *tanna* taught** a *baraita* **before Ravina** with a slightly different reading: He concludes the blessing with: **Who sanctifies the Jewish people, Shabbat, and the seasons.** Ravina **said to** that *tanna*: **Is that to say that the Jewish people sanctify Shabbat? Isn’t Shabbat already sanctified** from the six days of Creation? Every seventh day is automatically Shabbat, without the need for any declaration on the part of the Jewish people. **Rather,** amend it and **say** as follows: **Who sanctifies Shabbat, the Jewish people, and the seasons,** as the Jewish people indeed sanctify the New Moon and the Festival days. **Rav Yosef said:** The ***halakha*** with regard to the conclusion of the blessing **is in accordance with** the opinion of **Rabbi** Yehuda HaNasi **and as** the difficulty was **resolved** by **Ravina.**


###### Beitzah 17a:4
[Beitzah 17a:4](https://torahapp.org/share/book/Beitzah/r/17a:4)

תָּנוּ רַבָּנַן: שַׁבָּת שֶׁחָל לִהְיוֹת בְּרֹאשׁ חוֹדֶשׁ אוֹ בְּחוּלּוֹ שֶׁל מוֹעֵד, עַרְבִית וְשַׁחֲרִית וּמִנְחָה מִתְפַּלֵּל שֶׁבַע, וְאוֹמֵר מֵעֵין הַמְאוֹרָע בָּעֲבוֹדָה, וְאִם לֹא אָמַר — מַחְזִירִין אוֹתוֹ. רַבִּי אֱלִיעֶזֶר אוֹמֵר: בַּהוֹדָאָה. וּבַמּוּסָפִין מַתְחִיל בְּשֶׁל שַׁבָּת וּמְסַיֵּים בְּשֶׁל שַׁבָּת, וְאוֹמֵר קְדוּשַּׁת הַיּוֹם בָּאֶמְצַע.

**William Davidson Edition - English:**
**The Sages taught** the following *baraita*: In the case of **Shabbat that occurs on a New Moon or on** one of **the intermediate days of a Festival,** for **the evening, morning, and afternoon prayers, one prays** in his usual manner, reciting **seven** blessings in the *Amida*, **and recites** a passage **pertaining to the event** of the day, i.e.: May there rise and come [*ya’aleh veyavo*], **during** the blessing of **the Temple service,** known as *retze*; **and if he did not recite** it, **he is required to return** to the beginning of the *Amida* prayer and repeat it. **Rabbi Eliezer** disagrees and **says:** This passage is recited **during** the blessing of **thanksgiving,** known as *modim*. **And in the additional prayer one begins** the fourth blessing, the special blessing for the additional service, **with Shabbat, and concludes** it **with Shabbat, and recites** a passage pertaining to **the sanctity of the day** of the New Moon or the Festival **in the middle.**


###### Beitzah 17a:5
[Beitzah 17a:5](https://torahapp.org/share/book/Beitzah/r/17a:5)

רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל וְרַבִּי יִשְׁמָעֵאל בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמְרִים: כׇּל מָקוֹם שֶׁהוּזְקַק לְשֶׁבַע, מַתְחִיל בְּשֶׁל שַׁבָּת וּמְסַיֵּים בְּשֶׁל שַׁבָּת וְאוֹמֵר קְדוּשַּׁת הַיּוֹם בָּאֶמְצַע. אָמַר רַב הוּנָא: אֵין הֲלָכָה כְּאוֹתוֹ הַזּוּג.

**William Davidson Edition - English:**
**Rabban Shimon ben Gamliel and Rabbi Yishmael, son of Rabbi Yoḥanan ben Beroka,** disagree and **say: Wherever** one is **required to** recite **seven** blessings, whether in the evening, morning, or afternoon prayers, **he begins** the fourth blessing **with Shabbat and concludes** it **with Shabbat, and recites** a passage referring to **the sanctity of the day** of the New Moon or the Festival **in the middle. Rav Huna said:** The ***halakha* is not in accordance with** the opinion of **that pair** of scholars; rather, it is in accordance with the opinion of the first *tanna*, that in the evening, morning, and afternoon prayers one recites the usual seven blessings and recites a passage pertaining to the event of the day during the blessing of the Temple service.


###### Beitzah 17a:6
[Beitzah 17a:6](https://torahapp.org/share/book/Beitzah/r/17a:6)

אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב: מַנִּיחַ אָדָם עֵירוּבֵי תְחוּמִין מִיּוֹם טוֹב לַחֲבֵרוֹ, וּמַתְנֶה.

**William Davidson Edition - English:**
§ **Rav Ḥiyya bar Ashi said** that **Rav said:** If **a person** forgot to place an *eiruv* before a Festival occurring on Thursday and Friday in the Diaspora, he may act as follows: He may **place** an *eiruv* for **the joining of** Shabbat **boundaries on** the first **Festival day for the next,** i.e., on the first Festival day for the second Festival day kept in the Diaspora, based on a doubt as to which day is the real day of the Festival, **and stipulate** as follows: If today is in fact the Festival, then tomorrow is a weekday, on which I may walk as far as I wish in all directions; and if today is a weekday and tomorrow is the Festival, I hereby place an *eiruv* for the joining of Shabbat boundaries for tomorrow. On the following day he makes a similar stipulation with the same *eiruv*, so that he will have an *eiruv* for Shabbat.


###### Beitzah 17a:7
[Beitzah 17a:7](https://torahapp.org/share/book/Beitzah/r/17a:7)

אָמַר רָבָא: מַנִּיחַ אָדָם עֵירוּבֵי תַבְשִׁילִין מִיּוֹם טוֹב לַחֲבֵירוֹ, וּמַתְנֶה.

**William Davidson Edition - English:**
**Rava said: A person may place** an *eiruv* for **the joining of cooked foods on** the first **Festival day for the next** day **and stipulate** as follows: If today is a weekday and tomorrow is the Festival, this is my joining of cooked foods, so that I may rely on it to cook tomorrow for Shabbat; and if today is in fact the Festival and tomorrow is a weekday, I may cook tomorrow as on a regular weekday.


###### Beitzah 17a:8
[Beitzah 17a:8](https://torahapp.org/share/book/Beitzah/r/17a:8)

מַאן דְּאָמַר עֵירוּבֵי תְחוּמִין — כׇּל שֶׁכֵּן עֵירוּבֵי תַבְשִׁילִין, וּמַאן דְּאָמַר עֵירוּבֵי תַבְשִׁילִין — אֲבָל עֵירוּבֵי תְחוּמִין לָא. מַאי טַעְמָא — דִּלְמִקְנֵי שְׁבִיתָה בְּשַׁבְּתָא לָא.

**William Davidson Edition - English:**
The Gemara comments: With regard to **the one who said** this *halakha* concerning an *eiruv* for **the joining of** Shabbat **boundaries, all the more so** would he permit one to act in this manner concerning an *eiruv* for **the joining of cooked foods.** On the other hand, **the one who said** this *halakha* with regard to an *eiruv* for **the joining of cooked foods** spoke only with regard to the joining of cooked foods; **however,** as for an *eiruv* for **the joining of** Shabbat **boundaries,** this is **not** permitted. The Gemara asks: **What is the reason** for this difference? It is **that** they did **not** permit **the acquisition of residence on** a day of **rest,** even in a case of uncertainty. However, with regard to an *eiruv* for the joining of cooked foods, since it is merely symbolic, it is permitted for the sake of the honor of Shabbat.


###### Beitzah 17a:9
[Beitzah 17a:9](https://torahapp.org/share/book/Beitzah/r/17a:9)

תָּנוּ רַבָּנַן: אֵין אוֹפִין מִיּוֹם טוֹב לַחֲבֵירוֹ. בֶּאֱמֶת אָמְרוּ: מְמַלְּאָה אִשָּׁה כׇּל הַקְּדֵרָה בָּשָׂר, אַף עַל פִּי שֶׁאֵינָהּ צְרִיכָה אֶלָּא לַחֲתִיכָה אַחַת. מְמַלֵּא נַחְתּוֹם חָבִית שֶׁל מַיִם, אַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ אֶלָּא לְקִיתוֹן אֶחָד. אֲבָל לֶאֱפוֹת — אֵינוֹ אוֹפֶה אֶלָּא מַה שֶּׁצָּרִיךְ לוֹ.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **One may not bake** bread **on** one **Festival day for the next,** i.e., on the first Festival day for the second Festival day kept in the Diaspora. Nevertheless, **actually, they said** the following established *halakha*: **A woman may fill an entire pot** with **meat** to cook on a Festival, **although she requires only one piece** for that day, and all the remainder will be for the following day. Similarly, **a baker may fill** an entire **barrel with water** in order to heat it up **although he requires only a jug** of hot water. **But with regard to baking, he may bake only that which he requires** for that day.


###### Beitzah 17a:10
[Beitzah 17a:10](https://torahapp.org/share/book/Beitzah/r/17a:10)

רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: מְמַלְּאָה אִשָּׁה כׇּל הַתַּנּוּר פַּת, מִפְּנֵי שֶׁהַפַּת נֶאֱפֵת יָפֶה בִּזְמַן שֶׁהַתַּנּוּר מָלֵא. אָמַר רָבָא: הֲלָכָה כְּרַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר.

**William Davidson Edition - English:**
The *baraita* continues: **Rabbi Shimon ben Elazar says: A woman may fill the entire oven** with **bread,** although she does not intend to use it all on that day, **because bread bakes well when the oven is full.** A full oven has less empty space and is therefore hotter; consequently, filling the oven with bread serves not only to provide bread for the next day but also to improve the bread to be eaten that same day. **Rava said:** The ***halakha* is in accordance with** the opinion of **Rabbi Shimon ben Elazar.**


###### Beitzah 17a:11
[Beitzah 17a:11](https://torahapp.org/share/book/Beitzah/r/17a:11)

אִיבַּעְיָא לְהוּ: מִי שֶׁלֹּא הִנִּיחַ עֵירוּבֵי תַבְשִׁילִין, הוּא נֶאֱסָר וְקִמְחוֹ נֶאֱסָר, אוֹ דִלְמָא: הוּא נֶאֱסָר וְאֵין קִמְחוֹ נֶאֱסָר?

**William Davidson Edition - English:**
§ **A dilemma was raised before** the Sages: In the case of **one who did not prepare** an *eiruv* for **the joining of cooked foods,** is **he prohibited** from cooking for Shabbat and **his flour is** likewise **prohibited,** meaning that none of his food may be prepared for Shabbat? **Or perhaps** only **he is prohibited** from performing this type of labor, **but his flour is not prohibited.**


###### Beitzah 17a:12
[Beitzah 17a:12](https://torahapp.org/share/book/Beitzah/r/17a:12)

לְמַאי נָפְקָא מִינַּהּ? לְאַקְנוֹיֵי קִמְחוֹ לַאֲחֵרִים. אִי אָמְרַתְּ הוּא נֶאֱסָר וְקִמְחוֹ נֶאֱסָר — צָרִיךְ לְאַקְנוֹיֵי קִמְחוֹ לַאֲחֵרִים. וְאִי אָמְרַתְּ הוּא נֶאֱסָר וְאֵין קִמְחוֹ נֶאֱסָר — לָא צְרִיךְ לְאַקְנוֹיֵי קִמְחוֹ לַאֲחֵרִים. מַאי?

**William Davidson Edition - English:**
The Gemara asks: **What is** the **practical** halakhic **difference** that emerges from this question? The Gemara explains: There is a difference with respect to whether or not he must **transfer** ownership of **his flour to others. If you say** that **he is prohibited and his flour is** also **prohibited, he must transfer his flour to others** so that they are able to bake for him if they so desire. **But if you say** that only **he is prohibited but his flour is not prohibited, he need not transfer his flour to others,** as they may bake for him even if the flour is not theirs. The Gemara asks: **What,** then, is the *halakha*?


###### Beitzah 17a:13
[Beitzah 17a:13](https://torahapp.org/share/book/Beitzah/r/17a:13)

תָּא שְׁמַע: מִי שֶׁלֹּא הִנִּיחַ עֵירוּבֵי תַבְשִׁילִין, הֲרֵי זֶה לֹא יֹאפֶה וְלֹא יְבַשֵּׁל וְלֹא יַטְמִין, לֹא לוֹ וְלֹא לַאֲחֵרִים. וְלֹא אֲחֵרִים אוֹפִין וּמְבַשְּׁלִין לוֹ. כֵּיצַד הוּא עוֹשֶׂה — מַקְנֶה קִמְחוֹ לַאֲחֵרִים וְאוֹפִין לוֹ וּמְבַשְּׁלִין לוֹ. שְׁמַע מִינַּהּ: הוּא נֶאֱסָר וְקִמְחוֹ נֶאֱסָר, שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara answers: **Come** and **hear** a resolution from the following *baraita*: **One who did not prepare** an *eiruv* for **the joining of cooked foods** on a Festival eve **may neither bake, nor cook, nor insulate** food on the Festival for Shabbat that occurs on the following day, **neither for himself nor for others, and others may neither bake nor cook for him. What** should **he do** so that he will have food to eat on Shabbat? **He** must **transfer his flour to others, and they may** then **bake and cook for him. Learn from here,** from the fact that the *baraita* states that he must transfer his flour to others, that **he is prohibited and his flour is** also **prohibited.** The Gemara concludes: Indeed, **learn from here** that this is the case.


###### Beitzah 17a:14
[Beitzah 17a:14](https://torahapp.org/share/book/Beitzah/r/17a:14)

אִיבַּעְיָא לְהוּ: עָבַר וְאָפָה, מַאי? תָּא שְׁמַע: מִי שֶׁלֹּא הִנִּיחַ עֵירוּבֵי תַבְשִׁילִין, כֵּיצַד הוּא עוֹשֶׂה — מַקְנֶה קִמְחוֹ לַאֲחֵרִים, וַאֲחֵרִים אוֹפִין לוֹ וּמְבַשְּׁלִין לוֹ.

**William Davidson Edition - English:**
Another **dilemma was raised before** the Sages: In the case of **one who transgressed** this prohibition **and baked** on a Festival for Shabbat without having placed an *eiruv* for the joining of cooked foods on the eve of the Festival, **what** is the *halakha*? Is it permitted to partake of his bread and his cooking? The Gemara suggests: **Come** and **hear** a resolution to this question from the following *baraita*: With regard to **one who did not prepare** an *eiruv* for **the joining of cooked foods, what** should **he do** so that he will have food to eat on Shabbat? **He must transfer his flour to others, and they may** then **bake and cook for him.**