## Beitzah Daf 23a

###### Beitzah 23a:1
[Beitzah 23a:1](https://torahapp.org/share/book/Beitzah/r/23a:1)

עַל גַּבֵּי חֶרֶס — מוּתָּר.

**William Davidson Edition - English:**
However, placing them **on** a scalding fragment of **earthenware is permitted,** as there is no concern of extinguishing or kindling.


###### Beitzah 23a:2
[Beitzah 23a:2](https://torahapp.org/share/book/Beitzah/r/23a:2)

וְרַבָּה אָמַר: עַל גַּבֵּי חֶרֶס נָמֵי אָסוּר, מִשּׁוּם דְּקָא מוֹלֵיד רֵיחָא. רַבָּה וְרַב יוֹסֵף דְּאָמְרִי תַּרְוַיְיהוּ: סַחוֹפֵי כָּסָא אַשִּׁירָאֵי בְּיוֹמָא טָבָא — אָסוּר, מַאי טַעְמָא — מִשּׁוּם דְּקָמוֹלֵיד רֵיחָא.

**William Davidson Edition - English:**
**And Rabba said:** Placing the spices **on** a hot piece of **earthenware is also prohibited, because it produces** a new **scent** in the earthenware, and one may not create new things on a Festival. The Gemara notes that similarly, **Rabba and Rav Yosef both said** the following: **It is prohibited to overturn a cup** containing perfume **onto silk garments on a Festival. What is the reason** for this prohibition? It is **because it produces** a new **scent** in the garment.


###### Beitzah 23a:3
[Beitzah 23a:3](https://torahapp.org/share/book/Beitzah/r/23a:3)

וּמַאי שְׁנָא מִמּוֹלְלוֹ וּמֵרִיחַ בּוֹ וְקוֹטְמוֹ וּמֵרֵיחַ בּוֹ? הָתָם — רֵיחָא מִיהָא אִיתָא, וְאוֹסוֹפֵי הוּא דְּקָא מוֹסִיף רֵיחָא. הָכָא — אוֹלוֹדֵי הוּא דְּקָמוֹלֵיד רֵיחָא. רָבָא אָמַר: עַל גַּבֵּי גַּחֶלֶת נָמֵי מוּתָּר, מִידֵּי דְּהָוֵה אַבִּשְׂרָא אַגּוּמְרֵי.

**William Davidson Edition - English:**
The Gemara asks: **And** in **what** way **is** this case **different from** the case discussed in the following *baraita*: **One may press** a piece of aromatic wood between his fingers **and smell it, and one may** also **snip off** a piece of it in order to release its fragrance **and smell it?** In those cases too he produces a scent. The Gemara answers: **There, the scent exists in any case, and he** merely **adds to the fragrance,** as his pressing or snipping causes the smell to be stronger. **Here,** on the other hand, where he overturns a cup of perfume on clothing, **he produces** a new **scent. Rava,** however, **said:** It is **even permitted** to sprinkle the aromatic spices **on** the **coals** themselves, **just as it is** permitted to place **meat on coals** for roasting.


###### Beitzah 23a:4
[Beitzah 23a:4](https://torahapp.org/share/book/Beitzah/r/23a:4)

דָּרֵשׁ רַב גְּבִיהָא מִבֵּי כְתִיל אַפִּתְחָא דְּבֵי רֵישׁ גָּלוּתָא: קִטּוּרָא שְׁרֵי. אֲמַר לֵיהּ אַמֵּימָר: מַאי ״קִטּוּרָא״? אִי קִטּוּרָא בִּידֵי — מַעֲשֵׂה אוּמָּן הוּא, וְאִי לְעַשֵּׁן — אָסוּר, דְּהָא קָא מְכַבֶּה! אֲמַר לֵיהּ רַב אָשֵׁי: לְעוֹלָם לְעַשֵּׁן, מִידֵּי דְּהָוֵה אַבִּשְׂרָא אַגּוּמְרֵי.

**William Davidson Edition - English:**
The Gemara relates that **Rav Geviha from Bei Katil** once **taught at the entrance to the house of the Exilarch** that ***ketura* is permitted** on a Festival; but he did not add any further clarification. **Ameimar said to him: What is** the meaning of ***ketura*? If** it means **tying** [***ketura***] ornamental knots **by hand,** this is the **act of a craftsman** and is therefore certainly prohibited on a Festival. **And** if it is referring **to burning** incense [*ketoret*], this too is **prohibited, as he extinguishes** some of the coals when he sprinkles the aromatic powder on them. **Rav Ashi said to him: Actually,** it is referring **to burning** incense, which is permitted, **just as it is** permitted to place **meat on coals** for roasting.


###### Beitzah 23a:5
[Beitzah 23a:5](https://torahapp.org/share/book/Beitzah/r/23a:5)

אִיכָּא דְאָמְרִי. אֲמַר לֵיהּ אַמֵּימָר: מַאי ״קִטּוּרָא״? אִי קִטּוּרָא בִּידֵי — מַעֲשֵׂה אוּמָּן הוּא. אִי לְעַשֵּׁן — אָסוּר דְּקָא מוֹלֵיד רֵיחָא! אָמַר רַב אָשֵׁי: אֲנָא אַמְרִיתַהּ נִהֲלֵיהּ, וּמִשְּׁמֵיהּ דְּגַבְרָא רַבָּה אַמְרִיתַהּ נִהֲלֵיהּ: לְעוֹלָם לְעַשֵּׁן, וּמִידֵּי דְּהָוֵה אַבִּשְׂרָא אַגּוּמְרֵי.

**William Davidson Edition - English:**
**Some say** a slightly different version of this story, in which **Ameimar said to** Rav Geviha: **What is** the meaning of ***ketura*? If** it means **tying** ornamental knots **by hand,** this is **the act of a craftsman,** which is prohibited. **If** it is referring **to burning** incense, this too is prohibited, **as he produces a** new **scent. Rav Ashi said: I said** this *halakha* to Rav Geviha, **and I said** it **in the name of a great man,** Rava, that **actually** it is referring **to burning** incense, which is permitted, **just as it is** permitted to place **meat on coals** for roasting.


###### Beitzah 23a:6
[Beitzah 23a:6](https://torahapp.org/share/book/Beitzah/r/23a:6)

וְעוֹשִׂין גְּדִי מְקוּלָּס. תַּנְיָא רַבִּי יוֹסֵי אוֹמֵר: תּוֹדוֹס אִישׁ רוֹמִי הִנְהִיג אֶת בְּנֵי רוֹמִי לֶאֱכוֹל גְּדִי מְקוּלָּס בְּלֵילֵי פְּסָחִים. שְׁלַחוּ לֵיהּ: אִלְמָלֵא תּוֹדוֹס אַתָּה, גּוֹזְרָנוּ עָלֶיךָ נִדּוּי, שֶׁאַתָּה מַאֲכִיל אֶת בְּנֵי יִשְׂרָאֵל קָדָשִׁים בַּחוּץ.

**William Davidson Edition - English:**
§ It is taught in the mishna that one of Rabban Gamliel’s three leniencies was that **one may prepare a whole [*mekulas*] kid** goat, meaning a goat roasted whole, with its entrails over its head, on the night of Passover. **It is taught** in a *baraita* in this regard that **Rabbi Yosei says: Theodosius [*Todos*] of Rome,** leader of the Jewish community there, **instituted the custom for the Roman** Jews **to eat whole kids on the night of Passover,** in commemoration of the practice followed in the Temple. The Sages **sent** a message **to him: Were you not Theodosius,** an important person, **we would have decreed ostracism upon you, as you are feeding the Jewish people consecrated** food, which may be eaten only in and around the Temple itself, **outside** the Temple.


###### Beitzah 23a:7
[Beitzah 23a:7](https://torahapp.org/share/book/Beitzah/r/23a:7)

קָדָשִׁים סָלְקָא דַּעְתָּךְ?! אֶלָּא אֵימָא: כְּעֵין קָדָשִׁים.

**William Davidson Edition - English:**
The Gemara expresses surprise: **Can it enter your mind** that the Sages really meant that Theodosius was feeding the Jewish people **consecrated** food outside the Temple? These goats are certainly not consecrated animals. **Rather, say** that he was feeding the Jewish people something **similar to consecrated** food, which people might mistake for a Paschal offering.


###### Beitzah 23a:8
[Beitzah 23a:8](https://torahapp.org/share/book/Beitzah/r/23a:8)

**מַתְנִי׳** שְׁלֹשָׁה דְּבָרִים רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מַתִּיר וַחֲכָמִים אוֹסְרִים: פָּרָתוֹ יוֹצְאָה בִּרְצוּעָה שֶׁבֵּין קַרְנֶיהָ.

**William Davidson Edition - English:**
**MISHNA:** There are **three things** that **Rabbi Elazar ben Azarya permits and the Rabbis prohibit: His cow** would **go out** on Shabbat **with** a decorative **strap between its horns.** Rabbi Elazar holds that such a strap is considered an ornament for the cow rather than a burden, whereas the Sages view it as a burden.


###### Beitzah 23a:9
[Beitzah 23a:9](https://torahapp.org/share/book/Beitzah/r/23a:9)

וּמְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב. וְשׁוֹחֲקִין אֶת הַפִּלְפְּלִין בָּרֵחַיִם שֶׁלָּהֶן.

**William Davidson Edition - English:**
**And one may comb [*mekardin*] an animal** with a fine comb **on a Festival** in order to remove ticks and dirt from its hair; the Rabbis prohibit this due to a concern that he might thereby come to wound or bruise the animal. **And one may grind pepper** needed on the Festival even **in its** own **mill,** although this appears similar to a weekday labor.


###### Beitzah 23a:10
[Beitzah 23a:10](https://torahapp.org/share/book/Beitzah/r/23a:10)

רַבִּי יְהוּדָה אוֹמֵר: אֵין מְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב, מִפְּנֵי שֶׁעוֹשֶׂה חַבּוּרָה, אֲבָל מְקַרְצְפִין. וַחֲכָמִים אוֹמְרִים: אֵין מְקָרְדִין, אַף לֹא מְקַרְצְפִין.

**William Davidson Edition - English:**
**Rabbi Yehuda says: One may not comb an animal** to remove ticks and dirt from its hair **on a Festival because** this certainly **creates a wound, but one may brush** it with a wooden comb, as its blunt teeth do not wound the animal. **But the Rabbis say: One may not comb, nor may one even brush.**


###### Beitzah 23a:11
[Beitzah 23a:11](https://torahapp.org/share/book/Beitzah/r/23a:11)

**גְּמָ׳** לְמֵימְרָא דְּרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה חֲדָא פָּרָה הַוְיָא לֵיהּ? וְהָאָמַר רַב, וְאָמְרִי לַהּ אָמַר רַב יְהוּדָה אָמַר רַב: תְּלֵיסַר אַלְפֵי עִגְלֵי הֲוָה מְעַשַּׂר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מֵעֶדְרֵיהּ כׇּל שַׁתָּא וְשַׁתָּא. תָּנָא: לֹא שֶׁלּוֹ הָיְתָה, אֶלָּא שֶׁל שְׁכֶנְתּוֹ הָיְתָה, וּמִתּוֹךְ שֶׁלֹּא מִיחָה בָּהּ — נִקְרֵאת עַל שְׁמוֹ.

**William Davidson Edition - English:**
**GEMARA:** With regard to the mishna’s statement that Rabbi Elazar ben Azarya’s cow would go out on Shabbat with a strap between its horns, the Gemara asks: **Is that to say that Rabbi Elazar ben Azarya had** only **one cow? But didn’t Rav say, and some say** that **Rav Yehuda said** that **Rav said: Rabbi Elazar ben Azarya would tithe from his herds thirteen thousand calves each and every year,** which means that he had ten times that number of calves alone. Why, then, does the mishna speak of his cow? The Gemara answers that **it is taught** in the *Tosefta*: This cow **was not his; rather, it was his neighbor’s. And because he did not protest her** conduct and tell her that it is prohibited to do so, the cow **was called by his name** to his discredit, as if it were his.


###### Beitzah 23a:12
[Beitzah 23a:12](https://torahapp.org/share/book/Beitzah/r/23a:12)

וּמְקָרְדִין אֶת הַבְּהֵמָה בְּיוֹם טוֹב. תָּנוּ רַבָּנַן: אֵיזֶהוּ קֵרוּד וְאֵיזֶהוּ קִרְצוּף? קֵרוּד — קְטַנִּים וְעוֹשִׂין חַבּוּרָה, קִרְצוּף — גְּדוֹלִים וְאֵין עוֹשִׂין חַבּוּרָה.

**William Davidson Edition - English:**
§ It is taught in the mishna that Rabbi Elazar ben Azarya holds that **one may comb an animal on a Festival. The Sages taught** in a *baraita*: **What is** considered **combing and what is brushing? Combing** is performed with **a small**-toothed comb **and makes a wound; brushing** is done with **a large**-toothed comb **and does not make a wound.**


###### Beitzah 23a:13
[Beitzah 23a:13](https://torahapp.org/share/book/Beitzah/r/23a:13)

וְשָׁלֹשׁ מַחְלוֹקוֹת בַּדָּבָר, רַבִּי יְהוּדָה סָבַר: דָּבָר שֶׁאֵינוֹ מִתְכַּוֵּין — אָסוּר. מִיהוּ: קֵרוּד — קְטַנִּים, וְעוֹשִׂין חַבּוּרָה. קִרְצוּף — גְּדוֹלִים, וְאֵין עוֹשִׂין חַבּוּרָה. וְלָא גָּזְרִינַן קִרְצוּף אַטּוּ קֵרוּד.

**William Davidson Edition - English:**
**And there are three disputes with regard to** this **matter. Rabbi Yehuda holds** that **an unintentional act,** a permitted action from which an unintended prohibited labor ensues on Shabbat, **is prohibited,** as in his opinion it is prohibited to perform an action that involves a prohibited labor on Shabbat even if one has a permitted action in mind and does not intend to perform the labor in question. Therefore, one may not comb an animal in a manner that will cause a wound, even unintentionally. **However,** he differentiates between the cases: Although he prohibits **combing** with **a small**-toothed comb that **makes a wound,** he permits **brushing** with **a large**-toothed comb that **does not make a wound, and we do not issue a decree** and prohibit **brushing due to combing,** as there is no concern that people will err and come to permit even combing in the prohibited manner.


###### Beitzah 23a:14
[Beitzah 23a:14](https://torahapp.org/share/book/Beitzah/r/23a:14)

וְרַבָּנַן סָבְרִי נָמֵי כְּרַבִּי יְהוּדָה, דָּבָר שֶׁאֵינוֹ מִתְכַּוֵּין — אָסוּר, וְגָזְרִינַן קִרְצוּף אַטּוּ קֵרוּד. וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה סָבַר לַהּ כְּרַבִּי שִׁמְעוֹן דְּאָמַר: דָּבָר שֶׁאֵינוֹ מִתְכַּוֵּין — מוּתָּר, וּבֵין קֵרוּד וּבֵין קִרְצוּף שְׁרֵי.

**William Davidson Edition - English:**
**And the Rabbis also hold in accordance with** the opinion of **Rabbi Yehuda** with regard to the fundamental issue that **an unintentional act is prohibited.** However, they maintain that **we issue a decree** and prohibit **brushing due to combing.** On the other hand, **Rabbi Elazar ben Azarya holds in accordance with** the dissenting opinion of **Rabbi Shimon, who said** that **an unintentional act is permitted.** Therefore, **both combing and brushing are permitted,** as even if the combing or brushing bruises the animal, there is no transgression of a prohibition, as there was certainly no intention to cause the animal a wound.


###### Beitzah 23a:15
[Beitzah 23a:15](https://torahapp.org/share/book/Beitzah/r/23a:15)

אָמַר רָבָא אָמַר רַב נַחְמָן אָמַר שְׁמוּאֵל, וְאָמְרִי לַהּ אָמַר רַב נַחְמָן לְחוֹדֵיהּ: הֲלָכָה כְּרַבִּי שִׁמְעוֹן, שֶׁהֲרֵי רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מוֹדֶה לוֹ. אֲמַר לֵיהּ רָבָא לְרַב נַחְמָן: וְלֵימָא מָר, הֲלָכָה כְּרַבִּי יְהוּדָה שֶׁהֲרֵי חֲכָמִים מוֹדִים לוֹ! אֲמַר לֵיהּ: אֲנָא כְּרַבִּי שִׁמְעוֹן סְבִירָא לִי, וְעוֹד שֶׁהֲרֵי רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מוֹדֶה לוֹ.

**William Davidson Edition - English:**
**Rava said** that **Rav Naḥman said** that **Shmuel said, and some say** that **Rav Naḥman said** this teaching **himself:** The ***halakha* is in accordance with** the opinion of **Rabbi Shimon,** that an unintentional act is permitted on Shabbat, **as Rabbi Elazar ben Azarya agrees with him. Rava said to Rav Naḥman: And let the Master say** the opposite, that the ***halakha* is in accordance with** the opinion of **Rabbi Yehuda, as the Rabbis agree with him.** Rav Naḥman **said to him:** Fundamentally **I hold in accordance with** the opinion of **Rabbi Shimon;** I am merely adding **another** reason for doing so, which is **that Rabbi Elazar ben Azarya agrees with him.**