## Beitzah Daf 20b

###### Beitzah 20b:1
[Beitzah 20b:1](https://torahapp.org/share/book/Beitzah/r/20b:1)

וְהֵבִיא כׇּל צֹאן קֵדָר שֶׁבִּירוּשָׁלַיִם וְהֶעֱמִידָן בָּעֲזָרָה, וְאָמַר: כׇּל מִי שֶׁרוֹצֶה לִסְמוֹךְ — יָבֹא וְיִסְמוֹךְ, וְאוֹתוֹ הַיּוֹם גָּבְרָה יָדָן שֶׁל בֵּית הִלֵּל וְקָבְעוּ הֲלָכָה כְּמוֹתָן, וְלֹא הָיָה שָׁם אָדָם שֶׁעִרְעֵר בַּדָּבָר כְּלוּם.

**William Davidson Edition - English:**
**and brought all the** high-quality **sheep of Kedar that** were **in Jerusalem, and he stood them in the** Temple **courtyard and said: Anyone who wishes to place** his **hands** on the head of an animal should **come and place** his **hands** there. **And** on **that day Beit Hillel gained the upper hand** over Beit Shammai, **and they established the *halakha*** in this case **in accordance with their** opinion, **and there was no one there who disputed the matter in any way.**


###### Beitzah 20b:2
[Beitzah 20b:2](https://torahapp.org/share/book/Beitzah/r/20b:2)

שׁוּב מַעֲשֶׂה בְּתַלְמִיד אֶחָד מִתַּלְמִידֵי בֵּית הִלֵּל שֶׁהֵבִיא עוֹלָתוֹ לָעֲזָרָה לִסְמוֹךְ עָלֶיהָ, מְצָאוֹ תַּלְמִיד אֶחָד מִתַּלְמִידֵי בֵּית שַׁמַּאי, אָמַר לוֹ: מָה זוֹ סְמִיכָה? אָמַר לוֹ: מָה זוֹ שְׁתִיקָה? שִׁתְּקוֹ בִּנְזִיפָה, וְהָלַךְ לוֹ.

**William Davidson Edition - English:**
**And** some time later **there was another incident involving a certain disciple from among the disciples of Beit Hillel who brought his burnt-offering to the** Temple **courtyard in order to place** his **hands on** the animal’s head on a Festival. **A certain disciple from among the disciples of Beit Shammai found him** and **said to him: What is this placing of hands?** Why do you place your hands on the animal’s head and thereby violate the statement of Beit Shammai? **He said to him: What is this silence?** Why do you not stay silent, as the *halakha* was not established in accordance with their opinion? **He silenced him with a rebuke, and he,** Beit Shammai’s disciple, **departed** quietly.


###### Beitzah 20b:3
[Beitzah 20b:3](https://torahapp.org/share/book/Beitzah/r/20b:3)

אָמַר אַבָּיֵי: הִלְכָּךְ, הַאי צוּרְבָּא מֵרַבָּנַן דְּאָמַר לֵיהּ חַבְרֵיהּ מִלְּתָא, לָא לַהְדַּר לֵיהּ מִלְּתָא טְפֵי מִמַּאי דַּאֲמַר לֵיהּ חַבְרֵיהּ, דְּאִיהוּ אָמַר לֵיהּ: ״מָה זוֹ סְמִיכָה״, וְקָא מַהְדַּר לֵיהּ: ״מָה זוֹ שְׁתִיקָה״.

**William Davidson Edition - English:**
**Abaye said: Therefore,** it is clear from here that **a Torah scholar whose colleague says something** reprimanding or insulting **to him** should **not answer back** with **something more than his colleague had said to him,** to avoid adding fuel to the fire, **as** in the above story **the one said to** the other: **What is this placing of hands? and** the latter **responded to** the former using the same language: **What is this silence?**


###### Beitzah 20b:4
[Beitzah 20b:4](https://torahapp.org/share/book/Beitzah/r/20b:4)

תַּנְיָא, אָמְרוּ לָהֶם בֵּית הִלֵּל לְבֵית שַׁמַּאי: וּמָה בִּמְקוֹם שֶׁאָסוּר לַהֶדְיוֹט — מוּתָּר לַגָּבוֹהַּ, מְקוֹם שֶׁמּוּתָּר לַהֶדְיוֹט — אֵינוֹ דִּין שֶׁמּוּתָּר לַגָּבוֹהַּ? אָמְרוּ לָהֶם בֵּית שַׁמַּאי: נְדָרִים וּנְדָבוֹת יוֹכִיחוּ, שֶׁמּוּתָּר לַהֶדְיוֹט וְאָסוּר לַגָּבוֹהַּ!

**William Davidson Edition - English:**
§ With regard to the dispute concerning the sacrifice of burnt-offerings of appearance on a Festival, **it is taught** in a *baraita*: **Beit Hillel said to Beit Shammai: Just as in a place where it is prohibited** to slaughter **for** the sake of **a common person [*hedyot*],** e.g., on Shabbat, **it is permitted** to slaughter offerings in the Temple **for the Most High,** such as the daily and additional offerings, then so too, with regard to **a place where it is permitted** to slaughter **for** the sake of **a common person,** e.g., on a Festival, **is it not right that** it should be **permitted for** the sake of **the Most High?** This argument should include burnt-offerings of appearance as well. **Beit Shammai said to them:** This is no proof. **Vow**-offerings **and gift-offerings prove** that this reasoning is not valid, **as** it is **permitted** to slaughter an animal on a Festival **for a common person** to eat, **but** it is **prohibited** to slaughter vow-offerings and gift-offerings on a Festival **for** the sake of **the Most High.**


###### Beitzah 20b:5
[Beitzah 20b:5](https://torahapp.org/share/book/Beitzah/r/20b:5)

אָמְרוּ לָהֶם בֵּית הִלֵּל: מָה לִנְדָרִים וּנְדָבוֹת — שֶׁאֵין קָבוּעַ לָהֶם זְמַן, תֹּאמַר בְּעוֹלַת רְאִיָּיה — שֶׁקָּבוּעַ לָהּ זְמַן. אָמְרוּ לָהֶם בֵּית שַׁמַּאי: אַף זוֹ אֵין קָבוּעַ לָהּ זְמַן, דִּתְנַן: מִי שֶׁלֹּא חָג בְּיוֹם טוֹב רִאשׁוֹן שֶׁל חַג — חוֹגֵג וְהוֹלֵךְ כָּל הָרֶגֶל כּוּלּוֹ, וְיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג.

**William Davidson Edition - English:**
**Beit Hillel said to them: If vow**-offerings **and gift-offerings** may not be slaughtered on a Festival, that is **because they do not have a fixed time** and there is no obligation to sacrifice them on a Festival in particular, but can **you say** the same **with regard to a burnt-offering of appearance, which has a fixed time,** the Festival itself? **Beit Shammai said to them: It too has no fixed time, as we learned** in a mishna: **One who did not bring** his **Festival offering on the first Festival** day **of *Sukkot* may bring** it **throughout the entire Festival, including the last Festival** day **of *Sukkot*,** on the Eighth Day of Assembly, as that day is regarded as part of *Sukkot* for this purpose. This shows that a burnt-offering of appearance need not be brought at a fixed time on the Festival either.


###### Beitzah 20b:6
[Beitzah 20b:6](https://torahapp.org/share/book/Beitzah/r/20b:6)

אָמְרוּ לָהֶם בֵּית הִלֵּל: אַף זוֹ קָבוּעַ לָהּ זְמַן. דִּתְנַן: עָבַר הָרֶגֶל וְלֹא חָג — אֵינוֹ חַיָּיב בְּאַחְרָיוּתוֹ.

**William Davidson Edition - English:**
**Beit Hillel said to them:** Although a burnt-offering of appearance need not be sacrificed on a particular day of the Festival, nevertheless **it too has a fixed time,** albeit a lengthier one. **As we learned** in a mishna: **If the** entire **Festival passed and he did not bring his Festival-offering, he is not accountable for it.** That is to say, he is not required to bring another offering, as the mitzva has already passed. This indicates that the offering is limited specifically to the Festival days, unlike vow-offerings and gift-offerings, which may be brought at any time.


###### Beitzah 20b:7
[Beitzah 20b:7](https://torahapp.org/share/book/Beitzah/r/20b:7)

אָמְרוּ לָהֶם בֵּית שַׁמַּאי, וַהֲלֹא כְּבָר נֶאֱמַר: ״לָכֶם״ — וְלֹא לְגָבוֹהַּ. אָמְרוּ לָהֶם בֵּית הִלֵּל, וַהֲלֹא כְּבָר נֶאֱמַר: ״לַה׳״ — כֹּל דְּלַה׳. אִם כֵּן, מָה תַּלְמוּד לוֹמַר ״לָכֶם״, לָכֶם — וְלֹא לְגוֹיִם, לָכֶם — וְלֹא לִכְלָבִים.

**William Davidson Edition - English:**
**Beit Shammai said to** Beit Hillel in support of their own position: **But wasn’t it already stated** in the verse: “Only that which every soul must eat, that alone may be done **for you”** (Exodus 12:16), which indicates that for you may food be prepared, **but not for the Most High? Beit Hillel said to them: But wasn’t it already stated** in the verse: “You shall observe it as a Festival **to the Lord”** (Leviticus 23:41), which teaches: **Anything** sacrificed **to the Lord** may be sacrificed? **If so, what** is the meaning when **the verse states “for you”?** It means **for you, but not for gentiles; for you, but not for dogs.**


###### Beitzah 20b:8
[Beitzah 20b:8](https://torahapp.org/share/book/Beitzah/r/20b:8)

אַבָּא שָׁאוּל אוֹמְרָהּ בְּלָשׁוֹן אַחֶרֶת: וּמָה בִּמְקוֹם שֶׁכִּירָתְךָ סְתוּמָה — כִּירַת רַבְּךָ פְּתוּחָה, בִּמְקוֹם שֶׁכִּירָתְךָ פְּתוּחָה — אֵינוֹ דִּין שֶׁכִּירַת רַבְּךָ פְּתוּחָה? וְכֵן בְּדִין, שֶׁלֹּא יְהֵא שׁוּלְחָנְךָ מָלֵא וְשׁוּלְחַן רַבְּךָ רֵיקָן.

**William Davidson Edition - English:**
**Abba Shaul stated** the same disagreement **in a different formulation,** that Beit Hillel said to Beit Shammai as follows: **Just as in a place where your stove is closed,** i.e., on Shabbat, when a person may not cook for himself, **your Master’s stove is open,** as it is permitted to light a fire on the altar and sacrifice offerings upon it, so too, **in a place where your stove is open,** i.e., on a Festival, when one may cook food that he will eat, **is it not right that your Master’s stove** should be **open? And** it **likewise** stands **to reason that your table should not be full while your Master’s table,** the altar, remains **empty.**


###### Beitzah 20b:9
[Beitzah 20b:9](https://torahapp.org/share/book/Beitzah/r/20b:9)

בְּמַאי קָא מִפַּלְגִי? מָר סָבַר: נְדָרִים וּנְדָבוֹת קְרֵבִין בְּיוֹם טוֹב, וּמַר סָבַר: אֵין קְרֵבִין בְּיוֹם טוֹב.

**William Davidson Edition - English:**
The Gemara asks: **With regard to what do** the *tanna* of the first *baraita* and Abba Shaul **disagree** in their different versions of Beit Hillel’s statement? The Gemara explains: **One Sage,** Abba Shaul, **holds** that according to Beit Hillel, even **vow**-offerings **and gift-offerings may be sacrificed on a Festival,** and therefore Beit Shammai could not cite as proof the fact that they may not be sacrificed, as they claim in the first *baraita*. **And one Sage,** the *tanna* of the first *baraita*, **holds** that according to Beit Hillel, vow-offerings and gift-offerings **may not be sacrificed on a Festival,** and therefore Beit Shammai could adduce this *halakha* in support of their opinion.


###### Beitzah 20b:10
[Beitzah 20b:10](https://torahapp.org/share/book/Beitzah/r/20b:10)

אָמַר רַב הוּנָא: לְדִבְרֵי הָאוֹמֵר נְדָרִים וּנְדָבוֹת אֵין קְרֵבִין בְּיוֹם טוֹב, לָא תֵּימָא: מִדְּאוֹרָיְיתָא מִחְזֵא חֲזוּ, וְרַבָּנַן הוּא דְּגָזְרִי בְּהוּ גְּזֵירָה שֶׁמָּא יְשַׁהֶה,

**William Davidson Edition - English:**
**Rav Huna said: According to the statement of the one who says** that **vow**-offerings **and gift-offerings may not be sacrificed on a Festival, you** should **not say that by Torah law they are** in fact **fit** to be sacrificed, **and** that it was **the Sages who issued a decree about them** that they should not be sacrificed on a Festival as **a preventive measure, lest one delay** sacrificing them until the Festival, when it is more convenient for him to bring them to the Temple, and thereby transgress the prohibition against delaying the fulfillment of one’s pledge.


###### Beitzah 20b:11
[Beitzah 20b:11](https://torahapp.org/share/book/Beitzah/r/20b:11)

אֶלָּא אֲפִילּוּ מִדְּאוֹרָיְיתָא נָמֵי לָא חָזוּ. דְּהָא שְׁתֵּי הַלֶּחֶם, דְּחוֹבַת הַיּוֹם נִינְהוּ, וְלֵיכָּא לְמִגְזַר שֶׁמָּא יְשַׁהֶה, וְאֵינוֹ דּוֹחֶה לֹא אֶת הַשַּׁבָּת וְלֹא אֶת יוֹם טוֹב.

**William Davidson Edition - English:**
This is not the reason; **rather,** according to this opinion, **they are not fit** to be sacrificed on a Festival **even by Torah law. As the two loaves** brought on the festival of *Shavuot* **are an obligation of** that **day, and there is no** reason **to issue a decree** about them **lest one** come to **delay** their offering, since they may be brought only on that Festival, and yet their baking and preparation **override neither Shabbat nor the Festival.** According to this view, anything that need not be performed on the Festival itself may not be done on the Festival.


###### Beitzah 20b:12
[Beitzah 20b:12](https://torahapp.org/share/book/Beitzah/r/20b:12)

אִיבַּעְיָא לְהוּ: לְדִבְרֵי הָאוֹמֵר נְדָרִים וּנְדָבוֹת אֵין קְרֵבִין בְּיוֹם טוֹב, עָבַר וְשָׁחַט מַאי? רָבָא אָמַר: זוֹרֵק אֶת הַדָּם עַל מְנָת לְהַתִּיר בָּשָׂר בַּאֲכִילָה. רַבָּה בַּר רַב הוּנָא אָמַר: זוֹרֵק אֶת הַדָּם עַל מְנָת לְהַקְטִיר אֵימוּרִין לָעֶרֶב.

**William Davidson Edition - English:**
§ **A dilemma was raised before** the Sages: **According to the statement of the one who says** that **vow**-offerings **and gift-offerings may not be sacrificed on a Festival,** if **one transgressed and slaughtered** those vow-offerings and gift-offerings on a Festival, **what is** the *halakha*? **Rava said: He sprinkles the blood** of these offerings on the altar **in order to allow the meat to be eaten** on the Festival. **Rabba bar Rav Huna,** however, **said: He sprinkles the blood in order to burn the sacrificial parts** of the animal, including the fats and other portions that are brought upon the altar, **in the evening.**


###### Beitzah 20b:13
[Beitzah 20b:13](https://torahapp.org/share/book/Beitzah/r/20b:13)

מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ נִטְמָא בָּשָׂר אוֹ שֶׁאָבַד. לְרָבָא — לָא זָרֵיק, לְרַבָּה בַּר רַב הוּנָא — זָרֵיק.

**William Davidson Edition - English:**
The Gemara asks: **What is** the practical difference **between** the opinion of Rava and that of Rabba bar Rav Huna, since both agree that the blood is sprinkled? The Gemara answers: **There is** a practical difference **between them** in a case where **the meat became** ritually **impure or was lost. According to Rava,** who holds that the blood is sprinkled in order to permit the meat to be eaten, by rabbinic decree **one may not sprinkle** the blood, as this sprinkling is not required for the Festival. On the other hand, **according to Rabba bar Rav Huna,** who holds that the blood is sprinkled in order to burn the sacrificial parts upon the altar in the evening, **he does sprinkle** the blood, even though it does not enable him to eat the meat.


###### Beitzah 20b:14
[Beitzah 20b:14](https://torahapp.org/share/book/Beitzah/r/20b:14)

מֵיתִיבִי: כִּבְשֵׂי עֲצֶרֶת שֶׁשְּׁחָטָן שֶׁלֹּא לִשְׁמָן, אוֹ שֶׁשְּׁחָטָן בֵּין לִפְנֵי זְמַנָּן בֵּין לְאַחַר זְמַנָּן — הַדָּם יִזָּרֵק וְהַבָּשָׂר יֵאָכֵל. וְאִם הָיְתָה שַׁבָּת — לֹא יִזְרוֹק. וְאִם זָרַק —

**William Davidson Edition - English:**
The Gemara **raises an objection** to the opinion of Rabba bar Rav Huna from the following *baraita*: With regard to **the lambs of *Shavuot*,** i.e., the two lambs sacrificed as peace-offerings that accompany the two loaves of bread brought on that Festival, if **one slaughtered them not for their** own **purpose,** i.e., at the time of slaughter his intent was to slaughter them as a different offering, **or** if **he slaughtered them** not at their proper time, **whether before their time or after their time,** the offerings themselves are valid, although the community has not fulfilled its obligation. What is to be done with them? **The blood** should **be sprinkled and the meat** should **be eaten. And if** the day he slaughtered the lambs **was Shabbat,** on which cooking or roasting the meat is prohibited, then since the sprinkling of the blood serves no purpose, neither with regard to their mitzva nor for any other matter, **he may not sprinkle** the blood. **And if** nevertheless **he sprinkled** the blood,