## Beitzah Daf 34b

###### Beitzah 34b:1
[Beitzah 34b:1](https://torahapp.org/share/book/Beitzah/r/34b:1)

עֶרֶב שַׁבָּת בַּשְּׁבִיעִית, וְאוֹמֵר: מִכָּאן אֲנִי אוֹכֵל לְמָחָר. וַחֲכָמִים אוֹמְרִים: עַד שֶׁיִּרְשׁוֹם וְיֹאמַר מִכָּאן וְעַד כָּאן.

**William Davidson Edition - English:**
**on Shabbat eve during the Sabbatical Year,** during which no tithes are separated, which means one may take fruit on the following day without the need for any corrective measure, **and say: From here,** from these fruits, **I will eat tomorrow. And the Rabbis say:** He may not eat **unless he marks** the pile of fruit the day before **and** explicitly **says: From here to there** I will take.


###### Beitzah 34b:2
[Beitzah 34b:2](https://torahapp.org/share/book/Beitzah/r/34b:2)

**גְּמָ׳** תְּנַן הָתָם: תִּינוֹקוֹת שֶׁטָּמְנוּ תְּאֵנִים מֵעֶרֶב שַׁבָּת וְשָׁכְחוּ וְלֹא עִשְּׂרוּ — לְמוֹצָאֵי שַׁבָּת לֹא יֹאכְלוּ אֶלָּא אִם כֵּן עִשְּׂרוּ. וּתְנַן נָמֵי: הַמַּעֲבִיר תְּאֵנִים בַּחֲצֵרוֹ לְקַצּוֹת — בָּנָיו וּבְנֵי בֵּיתוֹ אוֹכְלִין מֵהֶן עֲרַאי וּפְטוּרִים.

**William Davidson Edition - English:**
**GEMARA:** **We learned** in a mishna **there:** (Ma'asrot 4:2) **Children who hid figs** for themselves in a field **on Shabbat eve** in order to eat them on Shabbat, **and they forgot and did not separate tithes,** not only are they prohibited from eating them on Shabbat, for eating on Shabbat is always considered a fixed meal that obligates the produce in tithes, but even **after the conclusion of Shabbat, they may not eat until they have separated tithes. And we also learned** in a mishna: **One who transfers figs in his courtyard in order to** make them into **dry** figs, **his children and the members of his household may** in the meantime **partake of them** in **a casual** manner, **and they are exempt** from tithes. The fact that the fruit has reached his courtyard, as opposed to his house, is not enough to cause it to be liable for tithing.


###### Beitzah 34b:3
[Beitzah 34b:3](https://torahapp.org/share/book/Beitzah/r/34b:3)

בְּעָא מִנֵּיהּ רָבָא מֵרַב נַחְמָן: שַׁבָּת, מַהוּ שֶׁתִּקְבַּע מוּקְצֶה לְמַעֲשֵׂר בְּדָבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ? מִי אָמְרִינַן, כֵּיוָן דִּכְתִיב: ״וְקָרָאתָ לַשַּׁבָּת עוֹנֶג״, קָבְעָה וַאֲפִילּוּ בְּדָבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ, אוֹ דִלְמָא: בְּדָבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ — קָבְעָה, בְּדָבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ — לָא קָבְעָה?

**William Davidson Edition - English:**
Based on these two sources, **Rava inquired of Rav Naḥman:** With regard to **Shabbat, what is** the *halakha* in terms of **whether it establish**es an obligation **to tithe** food that has been ***muktze*** on Shabbat? Specifically, in the case of **an item whose labor has not been completed,** does the fact that the food is *muktze* on Shabbat give it the status of completely prepared food, or not? **Do we say** that **since it is written: “And call Shabbat a delight”** (Isaiah 58:13), this implies that any food one eats on Shabbat is considered a delight and not a casual meal, and therefore Shabbat **establishes** an obligation to tithe, as if the food were fully completed and fit to be eaten as a fixed meal, **even for an item that has not** had its **labor completed? Or perhaps** Shabbat **establishes** an obligation to tithe **an item whose labor is completed,** but regarding **an item whose labor is not completed it does not establish** an obligation to tithe?


###### Beitzah 34b:4
[Beitzah 34b:4](https://torahapp.org/share/book/Beitzah/r/34b:4)

אֲמַר לֵיהּ: שַׁבָּת קוֹבַעַת, בֵּין בְּדָבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ, בֵּין בְּדָבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ. אֲמַר לֵיהּ: וְאֵימָא שַׁבָּת דּוּמְיָא דְחָצֵר, מָה חָצֵר — אֵינָהּ קוֹבַעַת אֶלָּא בְּדָבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ, אַף שַׁבָּת — לֹא תִּקְבַּע אֶלָּא בְּדָבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ! אֲמַר לֵיהּ: תַּלְמוּד עָרוּךְ הוּא בְּיָדֵינוּ שֶׁהַשַּׁבָּת קוֹבַעַת, בֵּין בְּדָבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ, בֵּין בְּדָבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ.

**William Davidson Edition - English:**
Rav Naḥman **said to** Rava: **Shabbat establishes** the obligation for tithes, **both** with regard to **an item whose work is completed and things whose work is not completed.** Rava **said to** Rav Naḥman and challenged: **But say** that the law of **Shabbat** should be **similar** to that of **a courtyard: Just as a courtyard establishes** food placed inside it as a fixed meal with regard to tithes **only** when **the work on an item is completed, so too, Shabbat** should **establish only an item whose work is completed** as liable for tithing. Rav Naḥman **said to** Rava: I did not say this based on my own logic, which can be countered by logic of your own. Rather, **we have it as an ordered teaching that Shabbat establishes both things whose work is completed and things whose work is not completed.**


###### Beitzah 34b:5
[Beitzah 34b:5](https://torahapp.org/share/book/Beitzah/r/34b:5)

אָמַר מָר זוּטְרָא בְּרֵיהּ דְּרַב נַחְמָן: אַף אֲנַן נָמֵי תְּנֵינָא, וְעוֹד אָמַר רַבִּי אֱלִיעֶזֶר: עוֹמֵד אָדָם עַל הַמּוּקְצֶה עֶרֶב שַׁבָּת בַּשְּׁבִיעִית וְכוּ׳. טַעְמָא דִּשְׁבִיעִית — דְּלָאו בַּר עַשּׂוֹרֵי הוּא, הָא בִּשְׁאָר שְׁנֵי שָׁבוּעַ — הָכִי נָמֵי דְּאָסוּר, מַאי טַעְמָא — לָאו מִשּׁוּם דְּשַׁבָּת קָבְעָה?

**William Davidson Edition - English:**
**Mar Zutra, son of Rav Naḥman, said: We, too, have learned** in the mishna: **And Rabbi Eliezer further stated** that **a person may stand over** objects in the **storage** area **on Shabbat eve during the Sabbatical Year** and say: I will eat from here and here. **The reason is that** it is fruit of the **Sabbatical Year,** with regard to **which** one **is not obligated to** separate **tithes. However, if** it occurred **in the other years of the Sabbatical** cycle, **so too,** you will say that it is **prohibited** to eat them without separating tithes. **What is the reason** for this? **Is it not because Shabbat establishes** them with regard to tithes, and consequently they may not be eaten until tithes have been separated?


###### Beitzah 34b:6
[Beitzah 34b:6](https://torahapp.org/share/book/Beitzah/r/34b:6)

לָא, שָׁאנֵי הָתָם, כֵּיוָן דְּאָמַר: ״מִכָּאן אֲנִי אוֹכֵל לְמָחָר״ — קָבַע לֵיהּ עִלָּוֵיהּ. אִי הָכִי מַאי אִרְיָא שַׁבָּת, אֲפִילּוּ בְּחוֹל נָמֵי! הָא קָא מַשְׁמַע לַן דְּטֶבֶל מוּכָן הוּא אֵצֶל שַׁבָּת, שֶׁאִם עָבַר וְתִקְּנוֹ — מְתוּקָּן.

**William Davidson Edition - English:**
The Gemara refutes this: This is no proof, for **there it is different: Since he said: From here I will eat tomorrow, he has** immediately **established for himself** a meal **with them,** by stating his intention to eat the food as it is. The Gemara asks: **If so, why** does the mishna mention **particularly Shabbat? Even** if one said so **on a weekday** the same should **also** apply. Since he has set them aside for his meal, they are considered finished and are liable to tithes. The Gemara answers: **This** comes to **teach us** the following: One should not conclude **that untithed produce** is inherently *muktze* because one may not separate the tithes and eat it; rather, **it is** considered **prepared with regard to Shabbat, in that if one transgressed** the words of the Sages **and corrected it** by separating the tithes, **it is** considered **corrected.**