## Beitzah Daf 22b

###### Beitzah 22b:1
[Beitzah 22b:1](https://torahapp.org/share/book/Beitzah/r/22b:1)

מַה שֶּׁאֵין כֵּן בְּבֵיצָה!

**William Davidson Edition - English:**
**which is not so with regard to an egg.** With regard to an egg laid on a Festival, the two days of Rosh HaShana are considered one long day and a single period of sanctity. It was only in deference to the dead that the Sages were lenient with regard to burial on the second day of Rosh HaShana, but with regard to all other matters, the two days of Rosh HaShana are viewed as one day and are governed by the same *halakha*.


###### Beitzah 22b:2
[Beitzah 22b:2](https://torahapp.org/share/book/Beitzah/r/22b:2)

אֲמַר לֵיהּ: אֲנָא כִּנְהַרְדָּעֵי סְבִירָא לִי, דְּאָמְרִי אַף בְּבֵיצָה. וּמַאי דַּעְתָּיךְ — דִּלְמָא מְעַבְּרִי לֵיהּ לֶאֱלוּל? הָאָמַר רַב חִינָּנָא בַּר כָּהֲנָא: מִימוֹת עֶזְרָא וְאֵילָךְ לֹא מָצִינוּ אֱלוּל מְעוּבָּר.

**William Davidson Edition - English:**
Ameimar **said to him: I hold in accordance with** the opinion of the Sages **of Neharde’a, who state** this *halakha* **even with regard to an egg** laid on the Festival and other matters, as there is no difference between the two days of Rosh HaShana and the two days of other Festivals. **And what is your reasoning** that you are concerned? Is it that **perhaps they will extend** the month of **Elul** and declare it a thirty-day month, which would mean that the second day of the Festival is the first of Tishrei, the true date of Rosh HaShana? But **didn’t Rav Ḥinnana bar Kahana say: From the days of Ezra and onward we have not found** that the month of **Elul** was made **a full,** thirty-day month, and therefore there is no cause for this concern.


###### Beitzah 22b:3
[Beitzah 22b:3](https://torahapp.org/share/book/Beitzah/r/22b:3)

וְאֵין אוֹפִין פִּתִּין גְּרִיצִין אֶלָּא רְקִיקִין. תָּנוּ רַבָּנַן, בֵּית שַׁמַּאי אוֹמְרִים: אֵין אוֹפִין פַּת עָבָה בְּפֶסַח, וּבֵית הִלֵּל מַתִּירִין. וְכַמָּה פַּת עָבָה — אָמַר רַב הוּנָא: טֶפַח. שֶׁכֵּן מָצִינוּ בְּלֶחֶם הַפָּנִים, טֶפַח.

**William Davidson Edition - English:**
§ It is taught in the mishna: **And one may not bake thick loaves** on a Festival **but only thin ones. The Sages taught** the following *baraita*: **Beit Shammai say** that **one may not bake thick bread on Passover,** as it might become leavened before it has a chance to bake, **whereas Beit Hillel permit** it. **And how much** thickness renders a loaf **thick bread** that is permitted by Beit Hillel? **Rav Huna said:** It is up to a thickness of one **handbreadth, as we find likewise with regard to the shewbread** in the Temple, which must also be unleavened and which was one **handbreadth** thick.


###### Beitzah 22b:4
[Beitzah 22b:4](https://torahapp.org/share/book/Beitzah/r/22b:4)

מַתְקֵיף לַהּ רַב יוֹסֵף: אִם אָמְרוּ בִּזְרִיזִין — יֹאמְרוּ בְּשֶׁאֵינָן זְרִיזִין? אִם אָמְרוּ בְּפַת עֲמִלָה — יֹאמְרוּ בְּפַת שֶׁאֵינָהּ עֲמִלָה?

**William Davidson Edition - English:**
**Rav Yosef strongly objects to this** argument of Rav Huna: **If** the Sages **stated** this leniency **with regard to** the shewbread that is prepared by priests, who are **vigilant** about the mitzvot and ensure that the dough is not leavened, would **they say** the same **with regard to** bread that is prepared by ordinary people, who are **not** as **vigilant?** Furthermore, **if they said** this **with regard to** the shewbread, which is **well-kneaded [*amela*] bread,** would **they say** the same **with regard to bread that is not** as **well kneaded?**


###### Beitzah 22b:5
[Beitzah 22b:5](https://torahapp.org/share/book/Beitzah/r/22b:5)

אִם אָמְרוּ בְּעֵצִים יְבֵשִׁים — יֹאמְרוּ בְּעֵצִים לַחִים? אִם אָמְרוּ בַּתַּנּוּר חַם — יֹאמְרוּ בְּתַנּוּר צוֹנֵן? אִם אָמְרוּ בְּתַנּוּר שֶׁל מַתֶּכֶת — יֹאמְרוּ בְּתַנּוּר שֶׁל חֶרֶס?

**William Davidson Edition - English:**
Rav Yosef continues: **If they stated** this leniency **in** the case of **dry wood,** which was used in the Temple, as it would burn well and bake the bread quickly, would **they say** the same **in** the case of **moist wood,** which is what most people use to heat their ovens? Furthermore, **if they said** this **with regard to** the **hot oven** found in the Temple, would **they say** the same **with regard to** a standard **oven,** which is typically **cold** in comparison to that of the Temple? And lastly, **if they said** this **with regard to** the Temple’s **metal oven,** which warms up quickly, would **they say** the same **with regard to** the **earthenware oven** that most people use to bake their bread?


###### Beitzah 22b:6
[Beitzah 22b:6](https://torahapp.org/share/book/Beitzah/r/22b:6)

אָמַר רַב יִרְמְיָה בַּר אַבָּא: שְׁאֵלִית אֶת רַבִּי בְּיִחוּד, וּמַנּוּ — רַב: מַאי פַּת עָבָה? פַּת מְרוּבָּה.

**William Davidson Edition - English:**
**Rav Yirmeya bar Abba said: I asked my teacher in private, and who is** this teacher? It is **Rav.** Rav Yirmeya asked him: **What is** the meaning of **thick bread?** Rav explained that it means **a large quantity** of **bread,** a large amount of dough prepared in a single session. The concern here is not that the bread might become leavened, but that its preparation involves unnecessary exertion on the Festival.


###### Beitzah 22b:7
[Beitzah 22b:7](https://torahapp.org/share/book/Beitzah/r/22b:7)

אִיכָּא דְּאָמְרִי, אָמַר רַב יִרְמְיָה בַּר אַבָּא אָמַר רַב: שְׁאֵלִית אֶת רַבִּי בְּיִחוּד, וּמַנּוּ — רַבֵּינוּ הַקָּדוֹשׁ: מַאי פַּת עָבָה? פַּת מְרוּבָּה. וְאַמַּאי קָרוּ לֵיהּ פַּת עָבָה? מִשּׁוּם דִּנְפִישָׁא בְּלִישָׁה. אִי נָמֵי, בְּאַתְרֵיהּ דְּהַאי תַּנָּא, פַּת מְרוּבָּה — פַּת עָבָה קָרוּ לֵיהּ

**William Davidson Edition - English:**
**Some say** that **Rav Yirmeya bar Abba said** that **Rav said: I asked** this of **my teacher in private; and who is** Rav’s teacher? It is **our holy Rabbi** Yehuda HaNasi. And he explained the matter as follows: **What is** the meaning of **thick bread?** It means **a large quantity** of **bread. And why do they call it thick bread?** It is **because it is** greatly **expanded at the** time of **kneading** and therefore looks very thick. **Alternatively, in the place where this *tanna*** of the mishna lived, **a large quantity** of **bread was called thick bread.**


###### Beitzah 22b:8
[Beitzah 22b:8](https://torahapp.org/share/book/Beitzah/r/22b:8)

מִכְּדִי מִשּׁוּם דְּקָטָרַח טִרְחָא דְּלָא צְרִיךְ הוּא, מַאי אִרְיָא פֶּסַח? אֲפִילּוּ בִּשְׁאָר יָמִים טוֹבִים נָמֵי! אִין הָכִי נָמֵי. וְתַנָּא, בְּיוֹם טוֹב דְּפֶסַח קָאֵי. תַּנְיָא נָמֵי הָכִי, בֵּית שַׁמַּאי אוֹמְרִים: אֵין אוֹפִין פַּת מְרוּבָּה בְּיוֹם טוֹב, וּבֵית הִלֵּל מַתִּירִין.

**William Davidson Edition - English:**
The Gemara asks: **Now, since** the prohibition here is **because he exerts himself unnecessarily,** then **why** did the *baraita* teach this *halakha* **specifically** with respect to **Passover?** The same *halakha* should apply **with regard to the other Festivals as well.** The Gemara answers: **Yes, it is indeed so;** the *halakha* is not limited to Passover. **But the *tanna*** who taught this *halakha* **was dealing** at the time **with the festival** of **Passover** and therefore mentioned this *halakha* in relation to that Festival, even though it applies in equal fashion to the other Festivals. The Gemara comments that **this is also taught** in a *baraita*: **Beit Shammai say: One may not bake a large quantity of bread on** any **Festival, whereas Beit Hillel permit** it.


###### Beitzah 22b:9
[Beitzah 22b:9](https://torahapp.org/share/book/Beitzah/r/22b:9)

**מַתְנִי׳** אַף הוּא אָמַר שְׁלֹשָׁה דְּבָרִים לְהָקֵל: מְכַבְּדִין בֵּית הַמִּטּוֹת, וּמַנִּיחִין אֶת הַמּוּגְמָר בְּיוֹם טוֹב, וְעוֹשִׂין גְּדִי מְקוּלָּס בְּלֵילֵי פְסָחִים. וַחֲכָמִים אוֹסְרִין.

**William Davidson Edition - English:**
**MISHNA:** Rabban Gamliel **also said three things as leniencies,** in opposition to the view of most of the Sages: **One may sweep the room of the couches** on a Festival, i.e., the dining room, where they would recline on couches to eat, as there is no concern that by sweeping the room one might come to fill in the holes and level the ground. **And one may place incense** consisting of fragrant herbs on burning coals in order to perfume one’s house **on a Festival. And one may prepare a whole kid** goat, meaning a kid goat roasted whole, with its entrails over its head, **on the night of Passover,** as was the custom when they roasted the Paschal lamb in the Temple. However, **the Rabbis prohibit** all three practices: It is prohibited to sweep lest one come to level the ground, it is prohibited to burn incense because it does not meet the criteria of permitted food preparation, and it is prohibited to eat a kid that was roasted whole on the night of Passover because it would appear as if he were eating consecrated food outside the Temple.


###### Beitzah 22b:10
[Beitzah 22b:10](https://torahapp.org/share/book/Beitzah/r/22b:10)

**גְּמָ׳** אָמַר רַב אַסִּי: מַחְלוֹקֶת לְגַמֵּר, אֲבָל לְהָרִיחַ — דִּבְרֵי הַכֹּל מוּתָּר.

**William Davidson Edition - English:**
**GEMARA:** **Rav Asi said:** The **dispute** with regard to incense applies only to a case where one wishes to burn the incense in order **to perfume** his garments. **However,** if he burns the incense in order **to** enjoy the **smell, all agree** that this is like other bodily pleasures, the satisfaction of which has the same status as food preparation, and it is therefore **permitted.**


###### Beitzah 22b:11
[Beitzah 22b:11](https://torahapp.org/share/book/Beitzah/r/22b:11)

מֵיתִיבִי: אֵין מְכַבְּדִין בֵּית הַמִּטּוֹת בְּיוֹם טוֹב, וְשֶׁל בֵּית רַבָּן גַּמְלִיאֵל מְכַבְּדִין. אָמַר רַבִּי אֱלִיעֶזֶר בַּר צָדוֹק: פְּעָמִים הַרְבֵּה נִכְנַסְתִּי אַחַר אַבָּא, לְבֵית רַבָּן גַּמְלִיאֵל וְלֹא הָיוּ מְכַבְּדִין בֵּית הַמִּטּוֹת בְּיוֹם טוֹב, אֶלָּא מְכַבְּדִין אוֹתָן מֵעֶרֶב יוֹם טוֹב, וּפוֹרְסִין עֲלֵיהֶם סְדִינִין. לְמָחָר, כְּשֶׁאוֹרְחִים נִכְנָסִין, מְסַלְּקִין אֶת הַסְּדִינִין וְנִמְצָא הַבַּיִת מִתְכַּבֵּד מֵאֵלָיו. אָמְרוּ לוֹ: אִם כֵּן, אַף בַּשַּׁבָּת מוּתָּר לַעֲשׂוֹת כֵּן.

**William Davidson Edition - English:**
The Gemara **raises an objection** against Rav Asi’s understanding of the mishna from the following *Tosefta*: **One may not sweep the room of the couches on a Festival** lest he fill in holes and level the ground, **but** in **the house of Rabban Gamliel they did sweep,** as they did not share this concern. **Rabbi Eliezer bar Tzadok said: On many occasions I followed Father,** Rabbi Tzadok, **into Rabban Gamliel’s house, and** I observed that **they would not** actually **sweep the room of the couches on a Festival, but** rather they would do the following: **They** would **sweep** the room **on the eve of the Festival and spread sheets over it** so that it would not become dirty, and **on the following day, when** the **guests entered, they removed the sheets, and it turned out that the house was cleaned on its own.** The other Sages **said to him: If so, it is permitted to do so on Shabbat as well,** and there is no dispute in that case.


###### Beitzah 22b:12
[Beitzah 22b:12](https://torahapp.org/share/book/Beitzah/r/22b:12)

וְאֵין מַנִּיחִין אֶת הַמּוּגְמָר בְּיוֹם טוֹב, וְשֶׁל בֵּית רַבָּן גַּמְלִיאֵל מַנִּיחִין. אָמַר רַבִּי אֱלִיעֶזֶר בַּר צָדוֹק: פְּעָמִים הַרְבֵּה נִכְנַסְתִּי אַחַר אַבָּא לְבֵית רַבָּן גַּמְלִיאֵל, וְלֹא הָיוּ מַנִּיחִין אֶת הַמּוּגְמָר בְּיוֹם טוֹב, אֶלָּא מְבִיאִין עַרְדַּסְקָאוֹת שֶׁל בַּרְזֶל וּמְעַשְּׁנִין אוֹתָן מֵעֶרֶב יוֹם טוֹב, וּפוֹקְקִין נִקְבֵיהֶן מֵעֶרֶב יוֹם טוֹב. לְמָחָר, כְּשֶׁאוֹרְחִים נִכְנָסִין, פּוֹתְחִין אֶת נִקְבֵיהֶן וְנִמְצָא הַבַּיִת מִתְגַּמֵּר מֵאֵלָיו.

**William Davidson Edition - English:**
The *Tosefta* continues: Similarly, **one may not place incense** on burning coals **on a Festival, but** in **the house of Rabban Gamliel they did place** incense. **Rabbi Eliezer bar Tzadok said: On many occasions I followed Father into Rabban Gamliel’s house, and** I noticed that **they would not** actually **place incense** on burning coals **on a Festival, but** rather they would **bring perforated coal pans [*ardaska’ot*] made of iron, filled them with** fragrant **smoke on the eve of the Festival, and plugged their holes on the Festival eve** so that their fragrant smell would not escape. **On the following day, when** the **guests entered, they opened the holes,** releasing the smell throughout the house, **and it turned out that the house was perfumed on its own.**


###### Beitzah 22b:13
[Beitzah 22b:13](https://torahapp.org/share/book/Beitzah/r/22b:13)

אָמְרוּ לוֹ: אִם כֵּן, אַף בַּשַּׁבָּת מוּתָּר לַעֲשׂוֹת כֵּן.

**William Davidson Edition - English:**
The other Sages **said to him: If so, it is permitted to do so on Shabbat as well.** This shows that the issue was not the perfuming of clothes but rather the burning of incense for the smell in the house. It follows that the Sages prohibit the practice even when the incense is burned for the enjoyment of the smell, against the opinion of Rav Asi.


###### Beitzah 22b:14
[Beitzah 22b:14](https://torahapp.org/share/book/Beitzah/r/22b:14)

אֶלָּא, אִי אִתְּמַר הָכִי אִתְּמַר, אָמַר רַב אַסִּי: מַחְלוֹקֶת לְהָרִיחַ, אֲבָל לְגַמֵּר — אָסוּר.

**William Davidson Edition - English:**
**Rather,** the Gemara retracts its previous statement and says that **if this was stated, it was stated as follows: Rav Asi said** that the **dispute** with regard to incense applies only to a case where one burns the incense in order **to** enjoy the **smell. However,** if he burns the incense in order **to perfume** his garments, all agree that it is **prohibited.**


###### Beitzah 22b:15
[Beitzah 22b:15](https://torahapp.org/share/book/Beitzah/r/22b:15)

אִיבַּעְיָא לְהוּ: מַהוּ לְעַשֵּׁן? רַב יִרְמְיָה בַּר אַבָּא אָמַר רַב: אָסוּר. וּשְׁמוּאֵל אָמַר: מוּתָּר. רַב הוּנָא אָמַר: אָסוּר, מִפְּנֵי שֶׁמְּכַבֶּה. אֲמַר לֵיהּ רַב נַחְמָן: וְנֵימָא מָר — מִפְּנֵי שֶׁמַּבְעִיר? אֲמַר לֵיהּ: תְּחִלָּתוֹ מְכַבֶּה וְסוֹפוֹ מַבְעִיר.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: **What is** the *halakha* with regard to **smoking** fruit on a Festival with incense in order to enhance its aroma? **Rav Yirmeya bar Abba said** that **Rav said: It is prohibited,** as it is not included in the category of permitted food preparation. **And Shmuel said: It is permitted. Rav Huna said: It is prohibited because he extinguishes** some of the coals when he sprinkles the aromatic powder on them. **Rav Naḥman said to him: And let the Master say** that it is prohibited **because he kindles** the coals, as afterward the fragrant spices cause the coals to burn even more strongly; why are you not concerned about this? Rav Huna **said to him:** Two prohibitions are indeed violated: **Its beginning** involves **extinguishing, and its end** involves **kindling.**


###### Beitzah 22b:16
[Beitzah 22b:16](https://torahapp.org/share/book/Beitzah/r/22b:16)

אָמַר רַב יְהוּדָה: עַל גַּבֵּי גַּחֶלֶת — אָסוּר.

**William Davidson Edition - English:**
**Rav Yehuda said:** Sprinkling the aromatic spices **on the coals** themselves **is** in fact **prohibited** for the aforementioned reasons.