## Beitzah Daf 28b

###### Beitzah 28b:1
[Beitzah 28b:1](https://torahapp.org/share/book/Beitzah/r/28b:1)

מְעַבַּר לְסַכִּינָא אַפּוּמָּא דְּדִקּוּלָא, וְאָמְרִי לֵיהּ: לְחַדְּדָהּ קָא עָבֵיד מָר, אוֹ לְהַעֲבִיר שַׁמְנוּנִיתָהּ? וְאָמַר לִי: לְהַעֲבִיר שַׁמְנוּנִיתָהּ. וַחֲזֵיתִי לְדַעְתֵּיהּ דִּלְחַדְּדָהּ קָא עָבֵיד, וְקָסָבַר: הֲלָכָה, וְאֵין מוֹרִין כֵּן.

**William Davidson Edition - English:**
**running a knife over the rim of a basket** on a Festival. **And I said to him:** Is **the Master doing** so **in order to sharpen it or** in order **to remove its fat? And he said to me: To remove its fat. And I** nevertheless **perceived his intention, that he did so** in order **to sharpen it.** He concealed this from me, however, because **he holds** that Rabbi Yehuda’s opinion is the ***halakha* but a** public **ruling is not issued to that effect;** therefore he did not wish to permit the practice explicitly.


###### Beitzah 28b:2
[Beitzah 28b:2](https://torahapp.org/share/book/Beitzah/r/28b:2)

וְאָמַר אַבָּיֵי: הֲוָה קָאֵימְנָא קַמֵּיהּ דְּמָר, וַהֲוָה קָא מְעַבַּר סַכִּינָא אַשִּׂפְתָּא דְרִחְיָא. וַאֲמַרִי לֵיהּ: לְחַדְּדָהּ קָא בָּעֵי מָר, אוֹ לְהַעֲבִיר שַׁמְנוּנִיתָהּ? וְאָמַר לִי: לְהַעֲבִיר שַׁמְנוּנִיתָהּ. וַחֲזִיתִי לְדַעְתֵּיהּ דִּלְחַדְּדָהּ קָא עָבֵיד, וְקָסָבַר: הֲלָכָה, וְאֵין מוֹרִין כֵּן.

**William Davidson Edition - English:**
Similarly, **Abaye said: I was standing before my Master** and teacher, Rabba, **and he was running a knife over the edge of a millstone** on a Festival. **And I said to him:** Does **the Master wish to sharpen it, or** is he doing this in order **to remove its fat? And he said to me: To remove its fat. And I perceived his intention, that he did so** in order **to sharpen it, but he holds:** This is the ***halakha*, but a** public **ruling is not issued to that effect.**


###### Beitzah 28b:3
[Beitzah 28b:3](https://torahapp.org/share/book/Beitzah/r/28b:3)

אִיבַּעְיָא לְהוּ: מַהוּ לְהַרְאוֹת סַכִּין לְחָכָם בְּיוֹם טוֹב? רַב מָרִי בְּרֵיהּ דְּרַב בִּיזְנָא שָׁרֵי, וְרַבָּנַן אָסְרִי. וְרַב יוֹסֵף אָמַר: תַּלְמִיד חָכָם רוֹאֶה לְעַצְמוֹ, וּמַשְׁאִילָהּ לַאֲחֵרִים.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: **What is** the *halakha* **with regard to showing a** slaughtering **knife to a Sage on a Festival** so that he may examine it for nicks and imperfections that would render it unfit to be used for slaughtering? **Rav Mari, son of Rav Bizna, permitted** it, **whereas the Rabbis prohibited** it, as this is somewhat similar to a weekday activity. **And Rav Yosef said: A Torah scholar may examine** a knife **for himself** in his own home **and** then **lend it to others,** who may also slaughter with it. Since the examination is not performed in public, it does not appear similar to a weekday activity.


###### Beitzah 28b:4
[Beitzah 28b:4](https://torahapp.org/share/book/Beitzah/r/28b:4)

וְאָמַר רַב יוֹסֵף: סַכִּין שֶׁעָמְדָה — מוּתָּר לְחַדְּדָהּ בְּיוֹם טוֹב. וְהָנֵי מִילֵּי הוּא דְּפָסְקָא אַגַּב דּוּחְקָא.

**William Davidson Edition - English:**
§ **And Rav Yosef said:** With regard to **a knife that became blunt** without being nicked, **it is permitted to sharpen it on a Festival. And this applies** only if the knife still **cuts,** albeit **with difficulty,** so that when he sharpens it he is seen not as making a new utensil but merely as improving an old one. However, if the knife no longer cuts at all, it is prohibited to sharpen it.


###### Beitzah 28b:5
[Beitzah 28b:5](https://torahapp.org/share/book/Beitzah/r/28b:5)

דָּרַשׁ רַב חִסְדָּא, וְאִיתֵּימָא רַב יוֹסֵף: אֶחָד סַכִּין שֶׁנִּפְגְּמָה, וְאֶחָד שַׁפּוּד שֶׁנִּרְצַם, וְאֶחָד גְּרִיפַת תַּנּוּר וְכִירַיִם בְּיוֹם טוֹב — בָּאנוּ לְמַחְלוֹקֶת רַבִּי יְהוּדָה וְרַבָּנַן. דְּתַנְיָא: אֵין בֵּין יוֹם טוֹב לַשַּׁבָּת אֶלָּא אוֹכֶל נֶפֶשׁ בִּלְבָד. רַבִּי יְהוּדָה מַתִּיר אַף מַכְשִׁירֵי אוֹכֶל נֶפֶשׁ.

**William Davidson Edition - English:**
**Rav Ḥisda taught, and some say** it was **Rav Yosef** who taught: **A knife that became nicked** on a Festival, **a** roasting **skewer [*shappud*] that was crushed** on a Festival and its point broke off, **and the sweeping of** the coals in **an oven and a stove on a Festival** to prepare them for baking, with regard to all of these **we have arrived at the dispute between Rabbi Yehuda and the Rabbis. As it is taught** in a *baraita*: **The** difference **between a Festival and Shabbat is only** with regard to the **preparation of food. Rabbi Yehuda permits even** actions that **facilitate preparation of food** on a Festival.


###### Beitzah 28b:6
[Beitzah 28b:6](https://torahapp.org/share/book/Beitzah/r/28b:6)

מַאי טַעְמָא דְּתַנָּא קַמָּא — אָמַר קְרָא: ״הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם״. ״הוּא״ — וְלֹא מַכְשִׁירָיו. וְרַבִּי יְהוּדָה, אָמַר קְרָא: ״לָכֶם״, לָכֶם — לְכׇל צׇרְכֵיכֶם.

**William Davidson Edition - English:**
The Gemara explains: **What is the reason of the first *tanna*** for prohibiting actions that facilitate food preparation? **The verse states:** “Save that which every person must eat, **that alone may be done for you”** (Exodus 12:16), from which it may be inferred: **“That”** may be done on a Festival, **but not** actions that **facilitate it. And Rabbi Yehuda** adduces proof for his view from the fact that **the verse states: “For you,”** indicating: **For you, for all your needs,** and that which facilitates food preparation is also a need.


###### Beitzah 28b:7
[Beitzah 28b:7](https://torahapp.org/share/book/Beitzah/r/28b:7)

וְתַנָּא קַמָּא, הָא כְּתִיב ״לָכֶם״? אָמַר לָךְ: הַהוּא, ״לָכֶם״ — וְלֹא לְגוֹיִם.

**William Davidson Edition - English:**
The Gemara asks: **And** according to **the first *tanna*, is it not written “for you”?** What does he learn from this phrase? The Gemara answers: That *tanna* could have **said to you** that **that** phrase comes to teach: **For you, but not for gentiles.**


###### Beitzah 28b:8
[Beitzah 28b:8](https://torahapp.org/share/book/Beitzah/r/28b:8)

וְאִידַּךְ נָמֵי, הָא כְּתִיב ״הוּא״, אָמַר לָךְ: כְּתִיב ״הוּא״, וּכְתִיב ״לָכֶם״, וְלָא קַשְׁיָא: כָּאן בְּמַכְשִׁירִין שֶׁאֶפְשָׁר לַעֲשׂוֹתָן מֵעֶרֶב יוֹם טוֹב, כָּאן בְּמַכְשִׁירִין שֶׁאִי אֶפְשָׁר לַעֲשׂוֹתָן מֵעֶרֶב יוֹם טוֹב.

**William Davidson Edition - English:**
The Gemara asks: **And** according to **the other** *tanna*, Rabbi Yehuda, **too, isn’t it written: “That,”** which indicates a limitation? The Gemara explains that Rabbi Yehuda could have **said to you:** The limiting word **“that” is written, and** the expansive phrase **“for you,”** indicating all your needs, **is written** as well, **but** this is **not difficult** and no contradiction is involved. One can say that **here,** it is referring **to** actions that **facilitate** food preparation **that can be performed on the eve of the Festival;** the Torah prohibits these on a Festival. **There,** it is referring **to** actions that **facilitate** food preparation **that cannot be performed on the eve of the Festival.** The latter may be performed even on the Festival itself, as they too are part of the preparation of food, similar to cooking.


###### Beitzah 28b:9
[Beitzah 28b:9](https://torahapp.org/share/book/Beitzah/r/28b:9)

אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: שַׁפּוּד שֶׁנִּרְצַף — אָסוּר לְתַקְּנוֹ בְּיוֹם טוֹב. פְּשִׁיטָא! לָא צְרִיכָא, דְּאַף עַל גַּב דְּמִפְּשִׁיט בִּידֵיהּ.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Shmuel said:** With regard to a roasting **skewer that became bent, it is prohibited to repair it on a Festival.** The Gemara asks: This is **obvious;** it is clear that one may not fix a utensil on a Festival. The Gemara answers: **No,** it is **necessary** to state this *halakha* with regard to a particular case: **Although** the skewer **can be straightened by hand** and no special tool is needed for this task, it is nevertheless prohibited.


###### Beitzah 28b:10
[Beitzah 28b:10](https://torahapp.org/share/book/Beitzah/r/28b:10)

וְאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: שַׁפּוּד שֶׁצָּלוּ בּוֹ בָּשָׂר — אָסוּר לְטַלְטְלוֹ בְּיוֹם טוֹב. רַב אַדָּא בַּר אַהֲבָה אָמַר רַב מַלְכִּיּוֹ: שׁוֹמְטוֹ וּמַנִּיחוֹ בְּקֶרֶן זָוִית.

**William Davidson Edition - English:**
**And Rav Yehuda said** that **Shmuel said:** With regard to **a skewer upon which one roasted meat, it is prohibited to move it on a Festival,** as it has already served its purpose on the Festival, and it is not fit for any other use. **Rav Adda bar Ahava said** that **Rav Malkiyu said: He** may **pull** the skewer **out and place it in a corner** so that it will not endanger anyone, as it could if it were left in the middle of the house.


###### Beitzah 28b:11
[Beitzah 28b:11](https://torahapp.org/share/book/Beitzah/r/28b:11)

אָמַר רַב חִיָּיא בַּר אָשֵׁי אָמַר רַב הוּנָא: וְהוּא שֶׁיֵּשׁ עָלָיו כְּזַיִת בָּשָׂר. רָבִינָא אָמַר: אַף עַל פִּי שֶׁאֵין עָלָיו בָּשָׂר — מוּתָּר לְטַלְטְלוֹ, מִידֵּי דְּהָוֵה אַקּוֹץ בִּרְשׁוּת הָרַבִּים.

**William Davidson Edition - English:**
**Rav Ḥiyya bar Ashi said** that **Rav Huna said: And this** ruling applies only **where** the skewer **has an olive-bulk of meat on it;** in such a case he may move the skewer on account of the meat and drag it into the corner in an unusual manner. However, if it does not have an olive-bulk of meat on it, he may not move it at all. **Ravina said: Although it does not have** an olive-bulk of **meat on it, it is permitted to move it** in the regular manner and place it in a corner, **just as in** the case of **a thorn** lying **in the public domain.** For the sake of public safety, it is permitted to remove such a thorn by moving it in increments, each less than four cubits. The same applies to this skewer; since it might harm someone where it is, it may be moved to a corner.


###### Beitzah 28b:12
[Beitzah 28b:12](https://torahapp.org/share/book/Beitzah/r/28b:12)

אָמַר רַב חִינָּנָא בְּרֵיהּ דְּרַב אִיקָא: שַׁפּוּד, שְׁפָחוֹת, וְגוּמוֹת — רַב מַלְכִּיּוֹ.

**William Davidson Edition - English:**
Apropos Rav Malkiyu, to whom only a few *halakhot* are attributed, the Gemara mentions that **Rav Ḥinnana, son of Rav Ika, said:** The *halakha* with regard to **a skewer** that had been used for roasting meat but no longer has an olive-bulk of meat on it, that it may be moved to a corner; and likewise, the *halakha* concerning **maidservants,** that even if a woman brought one hundred maidservants into the marriage as her dowry, her husband may nevertheless compel her to perform some sort of work so that her boredom not bring her to sin (*Ketubot* 61b); **and** finally, the *halakha* with regard to **follicles,** that if a girl has two hair follicles in her pubic region, even if there are no hairs growing from them, she is considered to have reached majority and may perform *ḥalitza*; these three *halakhot* were all stated by **Rav Malkiyu.**


###### Beitzah 28b:13
[Beitzah 28b:13](https://torahapp.org/share/book/Beitzah/r/28b:13)

בְּלוֹרִית, אֵפֶר מִקְלֶה, וּגְבִינָה — רַב מַלְכִּיָּא.

**William Davidson Edition - English:**
However, the *halakha* concerning **a forelock,** that a Jew who cuts the hair of a gentile must stop before he reaches his forelock at a distance of three fingerbreadths on every side, as the gentiles would grow their forelocks for idolatry, and the Jew must not appear as if he were dressing the forelock for idolatrous purposes; and likewise, the *halakha* concerning **burnt ashes,** that one may not place them on a wound, as it looks like a tattoo; **and** finally, the *halakha* with regard to **cheese** made by a gentile, that it is forbidden because gentiles smooth the surface of their cheese with lard; these three *halakhot* were all stated by a different Sage named **Rav Malkiya.**


###### Beitzah 28b:14
[Beitzah 28b:14](https://torahapp.org/share/book/Beitzah/r/28b:14)

רַב פָּפָּא אָמַר: מַתְנִיתִין וּמַתְנִיתָא — רַב מַלְכִּיָּא. שְׁמַעְתָּתָא — רַב מַלְכִּיּוֹ. וְסִימָנָיךְ: מַתְנִיתִין מַלְכְּתָא. מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ שְׁפָחוֹת.

**William Davidson Edition - English:**
**Rav Pappa said** a different principle: The teachings mentioned above that relate to **a mishna or a *baraita*** were stated by **Rav Malkiya,** whereas ***halakhot*** that are not related to a mishna or *baraita* were taught by **Rav Malkiyu. And your mnemonic** to remember this **is: The mishna is a queen** [***malketa***]; the comments that are referring to a mishna were made by Rav Malkiya, whose name is similar to the Aramaic term for queen. The Gemara asks: **What is** the practical difference **between** Rav Ḥinnana and Rav Pappa? The Gemara answers: **There is** a practical difference **between them** with regard to the *halakha* concerning **maidservants.** According to Rav Ḥinnana, this *halakha* was stated by Rav Malkiyu, whereas Rav Pappa holds that it was taught by Rav Malkiya, since it is referring to a dispute in a mishna.


###### Beitzah 28b:15
[Beitzah 28b:15](https://torahapp.org/share/book/Beitzah/r/28b:15)

**מַתְנִי׳** לֹא יֹאמַר אָדָם לַטַּבָּח: שְׁקוֹל לִי בְּדִינָר בָּשָׂר, אֲבָל שׁוֹחֵט וּמְחַלֵּק בֵּינֵיהֶם.

**William Davidson Edition - English:**
**MISHNA:** **A person** may **not say to a butcher** on a Festival: **Weigh for me a dinar’s worth of meat,** since if he mentions a sum of money, it looks like a commercial transaction. **But** the butcher may **slaughter** an animal **and apportion it** among his customers without stipulating a price.


###### Beitzah 28b:16
[Beitzah 28b:16](https://torahapp.org/share/book/Beitzah/r/28b:16)

**גְּמָ׳** הֵיכִי עָבֵיד? כִּי הָא

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **What** should one **do** if he wishes to take part of an animal on a Festival, but is barred from mentioning its price? The Gemara answers: **As**