## Beitzah Daf 21a

###### Beitzah 21a:1
[Beitzah 21a:1](https://torahapp.org/share/book/Beitzah/r/21a:1)

הוּרְצָה, עַל מְנָת לְהַקְטִיר אֵימוּרִין לָעֶרֶב. אִם זָרַק, דִּיעֲבַד — אִין, לְכַתְּחִלָּה — לָא! בִּשְׁלָמָא לְרָבָא נִיחָא, אֶלָּא לְרַבָּה בַּר רַב הוּנָא קַשְׁיָא! קַשְׁיָא. וְאִיבָּעֵית אֵימָא: שָׁאנֵי שְׁבוּת שַׁבָּת מִשְּׁבוּת יוֹם טוֹב.

**William Davidson Edition - English:**
the offering **is accepted on condition that** he **burn the sacrificial parts** that are brought upon the altar **in the evening** and not during the day. The wording of the *baraita* indicates that if the meat may not be eaten on that day, then only **if he** already **sprinkled** the blood, i.e., **after the fact, yes,** it is permitted; however, he may **not** sprinkle it ***ab initio*. Granted, according to** the opinion of **Rava** it works out **well, but according to** the opinion of **Rabba bar Rav Huna,** it is **difficult.** The Gemara comments: Indeed, it is **difficult. And if you wish, say** instead: **A rabbinic decree concerning Shabbat is different from a rabbinic decree concerning a Festival,** as the Sages were more stringent with regard to Shabbat than with regard to Festivals.


###### Beitzah 21a:2
[Beitzah 21a:2](https://torahapp.org/share/book/Beitzah/r/21a:2)

בְּעָא מִנֵּיהּ רַב אַוְיָא סָבָא מֵרַב הוּנָא: בְּהֵמָה חֶצְיָהּ שֶׁל גּוֹי וְחֶצְיָהּ שֶׁל יִשְׂרָאֵל, מַהוּ לְשׇׁחְטָהּ בְּיוֹם טוֹב? אָמַר לֵיהּ: מוּתָּר. אֲמַר לֵיהּ: וְכִי מָה בֵּין זֶה לִנְדָרִים וּנְדָבוֹת? אֲמַר לֵיהּ: עוֹרְבָא פָּרַח!

**William Davidson Edition - English:**
§ **Rav Avya the Elder raised** the following **dilemma before Rav Huna:** If **an animal** is owned in partnership, **half of it** belonging **to a gentile and half of it to a Jew, what is** the *halakha* with regard **to slaughtering it on a Festival?** Rav Huna **said to him: It is permitted.** Rav Avya **said to him: And what is** the difference **between this** case **and** that of **vow**-offerings **and gift-offerings?** Vow-offerings and gift-offerings are similar to jointly owned animals, as part of the animal is sacrificed upon the altar while the other part is eaten by the owner and the priest. Why, then, is it not similarly permitted to slaughter them on a Festival? Seeking to distract Rav Avya so that he need not answer his question, Rav Huna **said to him:** Look, **a raven flies** in the sky.


###### Beitzah 21a:3
[Beitzah 21a:3](https://torahapp.org/share/book/Beitzah/r/21a:3)

כִּי נְפַק אֲמַר לֵיהּ רַבָּה בְּרֵיהּ: לָאו הַיְינוּ רַב אַוְיָא סָבָא דְּמִשְׁתַּבַּח לֵיהּ מָר בְּגַוֵּיהּ דְּגַבְרָא רַבָּה הוּא? אֲמַר לֵיהּ: וּמָה אֶעֱבֵיד לֵיהּ, אֲנִי הַיּוֹם ״סַמְּכוּנִי בָּאֲשִׁישׁוֹת רַפְּדוּנִי בַּתַּפּוּחִים״, וּבְעָא מִינַּאי מִלְּתָא דְּבָעֲיָא טַעְמָא.

**William Davidson Edition - English:**
**When** Rav Avya **left, Rabba, son of** Rav Huna, **said to** his father: **Was this not Rav Avya the Elder, whom Master would recommend to** us, saying **that he is a great man?** If so, why did you treat him in that manner and evade his question? Rav Huna **said to him: What should I have done for him? Today I am** in a state best described by the verse: **“Let me lean against the stout trunks; let me couch among the apple trees”** (Song of Songs 2:5), meaning I am worn out and exhausted from all the communal responsibility that has fallen upon me, **and he asked me** about **something that requires reasoning** and careful examination, and therefore I could not provide an immediate answer.


###### Beitzah 21a:4
[Beitzah 21a:4](https://torahapp.org/share/book/Beitzah/r/21a:4)

וְטַעְמָא מַאי? בְּהֵמָה חֶצְיָהּ שֶׁל גּוֹי וְחֶצְיָהּ שֶׁל יִשְׂרָאֵל מוּתָּר לְשׇׁחְטָהּ בְּיוֹם טוֹב, דְּאִי אֶפְשָׁר לִכְזַיִת בָּשָׂר בְּלֹא שְׁחִיטָה. אֲבָל נְדָרִים וּנְדָבוֹת אָסוּר לְשׇׁחְטָן בְּיוֹם טוֹב, דְּכֹהֲנִים כִּי קָא זָכוּ — מִשֻּׁלְחַן גָּבוֹהַּ קָא זָכוּ.

**William Davidson Edition - English:**
The Gemara asks: **And what,** then, **is the reason?** The Gemara explains the difference between a jointly owned animal and a vow-offering or gift-offering: A jointly owned **animal, half of** which belongs **to a gentile and half to a Jew, may be slaughtered on a Festival, as it is impossible to** obtain **an olive-bulk of meat without slaughtering.** If a Jew wishes to eat even a small portion of meat, he has no alternative but to slaughter an entire animal, even though he will not use all of it. Therefore, it does not matter if part of the animal belongs to a gentile. **However, it is prohibited to slaughter vow**-offerings **and gift-offerings on a Festival,** because in this case there is no real joint ownership of the animal, **as** the **priests, when they receive** their portions of the meat of the offering, and similarly, when Israelites partake of the offering, **they receive** their portions **from the table of the Most High.** In other words, the entire offering belongs to God, and those who partake of it are considered guests at His table; and as stated above, one may not slaughter an animal on a Festival for the sake of God.


###### Beitzah 21a:5
[Beitzah 21a:5](https://torahapp.org/share/book/Beitzah/r/21a:5)

אָמַר רַב חִסְדָּא בְּהֵמָה חֶצְיָהּ שֶׁל גּוֹי וְחֶצְיָהּ שֶׁל יִשְׂרָאֵל — מוּתָּר לְשׇׁחְטָהּ בְּיוֹם טוֹב, דְּאִי אֶפְשָׁר לִכְזַיִת בָּשָׂר בְּלֹא שְׁחִיטָה. עִיסָּה חֶצְיָהּ שֶׁל גּוֹי וְחֶצְיָהּ שֶׁל יִשְׂרָאֵל — אָסוּר לֶאֱפוֹתָהּ בְּיוֹם טוֹב, דְּהָא אֶפְשָׁר לֵיהּ לְמִפְלְגַהּ בְּלֵישָׁה.

**William Davidson Edition - English:**
In continuation of the previous discussion, **Rav Ḥisda said: A** jointly owned **animal, half of** which belongs **to a gentile and half to a Jew, may be slaughtered on a Festival because it is impossible to** obtain **an olive-bulk of meat without slaughtering.** However, with regard to **dough, half** of which belongs **to a gentile and half to a Jew, it is prohibited to bake it on a Festival, as it is possible for him to divide it** in half **during the kneading** and bake only the part that belongs to the Jew.


###### Beitzah 21a:6
[Beitzah 21a:6](https://torahapp.org/share/book/Beitzah/r/21a:6)

מֵתִיב רַב חָנָא בַּר חֲנִילַאי: עִיסַּת כְּלָבִים בִּזְמַן שֶׁהָרוֹעִין אוֹכְלִין מִמֶּנָּה — חַיֶּיבֶת בְּחַלָּה, וּמְעָרְבִין בָּהּ, וּמִשְׁתַּתְּפִין בָּהּ, וּמְבָרְכִין עָלֶיהָ, וּמְזַמְּנִין עָלֶיהָ, וְנֶאֱפֵת בְּיוֹם טוֹב, וְאָדָם יוֹצֵא בָּהּ יְדֵי חוֹבָתוֹ בַּפֶּסַח.

**William Davidson Edition - English:**
**Rav Ḥana bar Ḥanilai raised an objection** from the following mishna: **Dough** for bread that is meant **for dogs, when** it is of such quality that even **shepherds eat of it,** is considered like regular bread. Accordingly, one **is obligated** to separate ***ḥalla*** from such dough, **and one** may use it to **establish an *eiruv*,** i.e., a joining of courtyards and a joining of Shabbat boundaries, **and to establish a merging of alleyways, and one recites a blessing** before and after eating **it, and one invites** those with whom he ate to recite Grace after Meals after eating **it, and it may be baked on a Festival,** like all foods fit for human consumption, **and a person fulfills his obligation** to eat *matza* **on** the first night of **Passover with it** if it has not leavened.


###### Beitzah 21a:7
[Beitzah 21a:7](https://torahapp.org/share/book/Beitzah/r/21a:7)

וְאַמַּאי? וְהָא אֶפְשָׁר לֵיהּ לְמִפְלְגַהּ בְּלֵישָׁה! שָׁאנֵי עִיסַּת כְּלָבִים, הוֹאִיל וְאֶפְשָׁר לְפַיְּיסָן בִּנְבֵלָה.

**William Davidson Edition - English:**
With regard to the allowance to bake this dough, the Gemara asks: **And why** may it be baked on a Festival? **Isn’t it possible to divide it during the kneading,** so that he bakes only the portion to be eaten by people and leaves aside the part given to dogs? The Gemara answers: **Dough** for bread meant for **dogs is different, since it is possible to appease them with a carcass.** It is possible that one of his animals will die, and he will feed the carcass to the dogs, in which case all of the dough will be eaten by people.


###### Beitzah 21a:8
[Beitzah 21a:8](https://torahapp.org/share/book/Beitzah/r/21a:8)

וּמִי אִית לֵיהּ לְרַב חִסְדָּא ״הוֹאִיל״? וְהָא אִתְּמַר: הָאוֹפֶה מִיּוֹם טוֹב לְחוֹל, רַב חִסְדָּא אָמַר: לוֹקֶה, רַבָּה אָמַר: אֵינוֹ לוֹקֶה.

**William Davidson Edition - English:**
The Gemara challenges this explanation: **Does Rav Ḥisda accept** the principle of **since,** i.e., that since it is possible that the situation may change, the *halakha* is not determined based on the current circumstances? **But wasn’t it stated** that the *amora’im* disagreed about the *halakha* governing one **who** intentionally **bakes on a Festival** day **for a weekday? Rav Ḥisda said: He is flogged** for desecrating the Festival. **Rabba said: He is not flogged.**


###### Beitzah 21a:9
[Beitzah 21a:9](https://torahapp.org/share/book/Beitzah/r/21a:9)

רַב חִסְדָּא אָמַר: לוֹקֶה, לָא אָמְרִינַן ״הוֹאִיל וּמִקַּלְעִי לֵיהּ אוֹרְחִים חֲזֵי לֵיהּ — הַשְׁתָּא נָמֵי חֲזֵי לֵיהּ״. רַבָּה אָמַר: אֵינוֹ לוֹקֶה, אָמְרִינַן ״הוֹאִיל״.

**William Davidson Edition - English:**
The Gemara explains the two opinions: **Rav Ḥisda said** that **he is flogged** because he holds that **we do not say** that **since,** if **guests happen to** visit **him,** whatever he bakes **will be fit for him** on the Festival itself, **now too,** although guests have not yet arrived, **it is** considered **fit for him.** According to that logic, baking would not be considered a full-fledged transgression, and one cannot be forewarned about it and does not receive lashes. **Rabba,** however, **said: He is not flogged,** as he holds that **we do say** the principle of: **Since.** As Rav Ḥisda himself does not accept the principle of since, how can it be used to resolve a difficulty raised against him?


###### Beitzah 21a:10
[Beitzah 21a:10](https://torahapp.org/share/book/Beitzah/r/21a:10)

אֶלָּא: לָא תֵּימָא ״הוֹאִיל וְאֶפְשָׁר״, אֶלָּא כְּגוֹן דְּאִית לֵיהּ נְבֵלָה, דְּוַדַּאי אֶפְשָׁר לְפַיְּיסַן בִּנְבֵלָה.

**William Davidson Edition - English:**
**Rather,** the Gemara retracts its previous answer: **Do not say** that dough for dogs is different, **since it is possible** that one of his animals will die and he will appease the dogs with the carcass. **Rather,** the reference here is to a case **where he has a carcass** ready, so that **it is certainly possible to appease them with the carcass.** Consequently, when the shepherds bake the dough, it is highly likely that they will consume it all themselves.


###### Beitzah 21a:11
[Beitzah 21a:11](https://torahapp.org/share/book/Beitzah/r/21a:11)

בְּעוֹ מִנֵּיהּ מֵרַב הוּנָא: הָנֵי בְּנֵי בָּאגָא דִּרְמוֹ עֲלַיְיהוּ קִמְחָא דִּבְנֵי חֵילָא מַהוּ לֶאֱפוֹתָהּ בְּיוֹם טוֹב? אֲמַר (לֵיהּ): חֲזֵינָא אִי יָהֲבִי לֵיהּ רִפְתָּא לְיָנוֹקָא וְלָא קָפְדִי, כׇּל חֲדָא וַחֲדָא חַזְיָא לְיָנוֹקָא, וּשְׁרֵי. וְאִי לָאו — אָסוּר.

**William Davidson Edition - English:**
§ **They raised a dilemma before Rav Huna:** With regard to **the** Jewish **residents of a village [*baga*] upon whom** the authorities **imposed** the obligation to supply **flour** and bread **to the** gentile **military troops** serving in the area, **what is** the *halakha* with regard to **baking it on a Festival?** Rav Huna **said to** them: **We examine** the matter: **If** those villagers can **give bread** from the soldiers’ quota **to a child and** the soldiers **are not particular** about it, then **each and every one** of the loaves **is fit for** a Jewish **child, and** therefore **it is permitted** to bake them. **But if** the soldiers do **not** allow anyone else to partake of their bread, **it is prohibited** to bake the loaves for them on a Festival.


###### Beitzah 21a:12
[Beitzah 21a:12](https://torahapp.org/share/book/Beitzah/r/21a:12)

וְהָתַנְיָא: מַעֲשֶׂה בְּשִׁמְעוֹן הַתִּימְנִי שֶׁלֹּא בָּא אֶמֶשׁ לְבֵית הַמִּדְרָשׁ. בְּשַׁחֲרִית מְצָאוֹ [רַבִּי] יְהוּדָה בֶּן בָּבָא, אָמַר לוֹ: מִפְּנֵי מָה לֹא בָּאתָ אֶמֶשׁ לְבֵית הַמִּדְרָשׁ? אָמַר לוֹ: בַּלֶּשֶׁת בָּאָה לְעִירֵנוּ, וּבִקְּשָׁה לַחְטוֹף אֶת כָּל הָעִיר, וְשָׁחַטְנוּ לָהֶם עֵגֶל וְהֶאֱכַלְנוּם, וּפְטַרְנוּם לְשָׁלוֹם.

**William Davidson Edition - English:**
The Gemara challenges Rav Huna’s lenient ruling: **But isn’t it taught** in a *baraita*: **There was an incident involving Shimon the Timnite, who did not come** on **the night** of the Festival **to the study hall. In the morning, Rabbi Yehuda ben Bava found him** and **said to him: Why did you not come last night to the study hall? He said to him: A military unit on a search mission** [***balleshet***] **came to our city and wanted to pillage the entire city. We slaughtered a calf** in order to placate them, **and we fed them** with it **and had them depart in peace.**


###### Beitzah 21a:13
[Beitzah 21a:13](https://torahapp.org/share/book/Beitzah/r/21a:13)

אָמַר לוֹ: תָּמֵהַּ אֲנִי אִם לֹא יָצָא שְׂכַרְכֶם בְּהֶפְסֵדְכֶם, שֶׁהֲרֵי אָמְרָה תּוֹרָה: ״לָכֶם״ — וְלֹא לְגוֹיִם. וְאַמַּאי? הָא חֲזֵי לְמֵיכַל מִינֵּיהּ!

**William Davidson Edition - English:**
Rav Yehuda ben Bava **said to him: I wonder if your gain,** that which you saved by preventing the soldiers from taking your possessions, **was not outweighed by your loss,** the punishment for your desecration of the Festival. **As the Torah states:** “Only that which every soul must eat, that alone may be done **for you”** (Exodus 12:16), which indicates that food may be prepared for you, **but not for gentiles.** The Gemara asks: **But why** did Rabbi Yehuda ben Bava say this? **Wasn’t** some portion of the calf **fit to be eaten by them?** The conclusion seems to be that even if a Jew may eat from an animal, it may not be slaughtered on a Festival for the sake of a gentile.


###### Beitzah 21a:14
[Beitzah 21a:14](https://torahapp.org/share/book/Beitzah/r/21a:14)

אָמַר רַב יוֹסֵף: עֵגֶל טְרֵפָה הֲוַאי. וְהָא חֲזֵי לִכְלָבִים!

**William Davidson Edition - English:**
**Rav Yosef said:** In that case it **was a calf with a condition that would cause it to die within twelve months [*tereifa*],** which may not be eaten by Jews. The Gemara challenges: **But wasn’t it** still **fit to be eaten by dogs,** and it could be argued that it was slaughtered for the sake of dogs belonging to Jews?


###### Beitzah 21a:15
[Beitzah 21a:15](https://torahapp.org/share/book/Beitzah/r/21a:15)

תַּנָּאֵי הִיא. דְּתַנְיָא: ״אַךְ אֲשֶׁר יֵאָכֵל לְכׇל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם״, מִמַּשְׁמַע שֶׁנֶּאֱמַר ״לְכׇל נֶפֶשׁ״, שׁוֹמֵעַ אֲנִי אֲפִילּוּ נֶפֶשׁ בְּהֵמָה בַּמַּשְׁמָע, כְּעִנְיָן שֶׁנֶּאֱמַר: ״וּמַכֵּה נֶפֶשׁ בְּהֵמָה יְשַׁלְּמֶנָּה״, תַּלְמוּד לוֹמַר ״לָכֶם״.

**William Davidson Edition - English:**
The Gemara answers: The question of whether or not one may perform prohibited labor on a Festival for the sake of dogs **is** a dispute between ***tanna’im*. As it is taught** in a *baraita*: It is written: **“Only that which every soul must eat, that alone may be done for you.” By inference, from that which is stated: “Every soul,” I** might **derive** that **even the soul of an animal is included, similar to** that **which is stated: “And he that kills the soul of an animal shall pay it”** (Leviticus 24:18), indicating that the life force of an animal is also called a soul. Therefore, **the verse states** and emphasizes: **“For you,”**