## Beitzah Daf 8b

###### Beitzah 8b:1
[Beitzah 8b:1](https://torahapp.org/share/book/Beitzah/r/8b:1)

וְהָא מִדְּקָתָנֵי סֵיפָא: וְאִם שְׁחָטוֹ — אֵין מְכַסִּין אֶת דָּמוֹ, מִכְּלָל (דְּרֵישָׁא) בִּדְאִית לֵיהּ עָסְקִינַן!

**William Davidson Edition - English:**
The Gemara challenges this: **From** the fact **that the latter clause teaches: And if he slaughtered it one may not cover its blood, it may be inferred that in the first clause we are dealing with** a situation **where he does have** something with which to cover the blood. If he does not have anything he can use, why is it necessary to state that one may not cover it? And consequently, if he does in fact have material with which to cover the blood, why may he not do so, either with his basket of earth, in accordance with the opinion of Rabbi Yehuda, or with the ashes of a stove?


###### Beitzah 8b:2
[Beitzah 8b:2](https://torahapp.org/share/book/Beitzah/r/8b:2)

אֶלָּא אָמַר רַבָּה: אֵפֶר כִּירָה — מוּכָן לְוַדַּאי וְאֵין מוּכָן לְסָפֵק.

**William Davidson Edition - English:**
**Rather, Rabba said** that **the ashes of a stove,** which the mishna stated are prepared, are **prepared** only **for** covering the blood in a case of **a definite** obligation, but they **are not** considered **prepared for** a case of **uncertainty.** Although his intention was to use these ashes to cover the blood of any animal he slaughters, whether in a definite or an uncertain case, they are nevertheless not considered prepared for an uncertain case.


###### Beitzah 8b:3
[Beitzah 8b:3](https://torahapp.org/share/book/Beitzah/r/8b:3)

לְסָפֵק מַאי טַעְמָא לָא — דְּקָא עָבֵיד גּוּמָּא, וַדַּאי נָמֵי קָא עָבֵיד גּוּמָּא! אֶלָּא כִּדְרַבִּי אַבָּא, הָכָא נָמֵי כִּדְרַבִּי אַבָּא!

**William Davidson Edition - English:**
The Gemara inquires: In a case **of uncertainty, what is the reason** that the ashes are not considered prepared? If the reason is **that one makes a hole** in the mound of ashes when he removes part of it for covering, in **a definite** case **he also makes a hole.** If it is prohibited to make a hole, that prohibition applies in all cases. **Rather,** one must say, **in accordance with** the opinion of **Rabbi Abba,** that the making of this hole is not considered prohibited labor, as he is merely performing a destructive act. If so, **here too,** in a case of uncertainty, there should be no cause for concern, **in accordance with** the opinion of **Rabbi Abba.**


###### Beitzah 8b:4
[Beitzah 8b:4](https://torahapp.org/share/book/Beitzah/r/8b:4)

אֶלָּא: סָפֵק מַאי טַעְמָא — דִּלְמָא עָבֵיד כְּתִישָׁה. וַדַּאי נָמֵי נִגְזוֹר מִשּׁוּם כְּתִישָׁה! וַדַּאי, כִּי קָא עָבֵיד כְּתִישָׁה — אָתֵי עֲשֵׂה וְדָחֵי אֶת לֹא תַעֲשֶׂה.

**William Davidson Edition - English:**
**Rather,** the Gemara retracts from the previous suggestion and offers an alternative: With regard to a case of **uncertainty, what is the reason** that it is prohibited? The reason is that **perhaps one** will forget and **perform crushing** with this earth, to ready it for covering. However, the same problem arises as before: If so, **we should also decree** against covering the blood in **a definite** case, **because** he might **crush** the earth. The Gemara answers: This presents no difficulty, as when one fulfills the mitzva of covering the blood in **a definite** case, even **if he performs crushing,** the **positive** mitzva of covering the blood **comes and overrides** the **prohibition** concerning the desecration of a Festival.


###### Beitzah 8b:5
[Beitzah 8b:5](https://torahapp.org/share/book/Beitzah/r/8b:5)

אֵימַר דְּאָמְרִינַן אָתֵי עֲשֵׂה וְדָחֵי אֶת לֹא תַעֲשֶׂה כְּגוֹן מִילָה בְּצָרַעַת, אִי נָמֵי סָדִין בְּצִיצִית.

**William Davidson Edition - English:**
The Gemara challenges this: **Say that we said** the following principle: **A positive** mitzva **comes and overrides a prohibition** in a case **such as** the **circumcision of** a child who has **leprosy.** Cutting off a leprous blemish is a violation of a prohibition. However, if a baby’s foreskin is leprous, it is permitted to cut it off by circumcision. **Alternatively,** the principle applies to a case of a linen **cloak on** which woolen **ritual fringes** are placed, despite the prohibition against wearing diverse kinds, i.e., a mixture of wool and linen.


###### Beitzah 8b:6
[Beitzah 8b:6](https://torahapp.org/share/book/Beitzah/r/8b:6)

דִּבְעִידָּנָא דְּקָא מִעֲקַר לָאו — קָא מוֹקֵים לַעֲשֵׂה. הָכָא, בְּעִידָּנָא דְּקָא מִעֲקַר לָאו — לָא מוֹקֵים עֲשֵׂה! הָא לָא קַשְׁיָא, דְּבַהֲדֵי דְּכָתֵישׁ קָא מִכַּסֵּי.

**William Davidson Edition - English:**
The Gemara explains the difference between those *halakhot* and the issue at hand. In those cases, **at** the **time that one uproots** the **prohibition,** he **fulfills** the **positive** mitzva with the same act. However, **here,** in the case of covering blood, two separate actions are involved, as **at the time that one uproots** the **prohibition,** when he crushes the earth, he **does not fulfill** the **positive** mitzva of covering the blood. The Gemara answers: **This** is **not difficult,** as it is possible to say **that when one crushes** the earth, **he covers** the blood with it; he fulfills the positive mitzva by means of the same action through which he uproots the prohibition.


###### Beitzah 8b:7
[Beitzah 8b:7](https://torahapp.org/share/book/Beitzah/r/8b:7)

סוֹף סוֹף, יוֹם טוֹב עֲשֵׂה וְלֹא תַעֲשֶׂה הוּא — וְאֵין עֲשֵׂה דּוֹחֶה אֶת לֹא תַעֲשֶׂה וַעֲשֵׂה!

**William Davidson Edition - English:**
The Gemara challenges this explanation from a different perspective: **Ultimately, a Festival is** a mitzva that includes both the **positive** mitzva of rest **and** also the **prohibition** against performing prohibited labor, **and** there is a principle that **a positive** mitzva by itself **does not override a prohibition and a positive** mitzva together.


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

אֶלָּא אָמַר רָבָא: אֵפֶר כִּירָה דַּעְתּוֹ לְוַדַּאי, וְאֵין דַּעְתּוֹ לְסָפֵק.

**William Davidson Edition - English:**
**Rather,** the Gemara rejects the previous explanation, in favor of the following. **Rava said:** One’s initial **intention** is to use **the ashes of a stove for** a mitzva that is **definite, and he does not have** this **intention for** cases of **uncertainty.** One may not use an article on a Festival for a purpose which he did not have in mind beforehand.


###### Beitzah 8b:9
[Beitzah 8b:9](https://torahapp.org/share/book/Beitzah/r/8b:9)

וְאַזְדָּא רָבָא לְטַעְמֵיהּ, דְּאָמַר רָבָא: הִכְנִיס עָפָר לְכַסּוֹת בּוֹ צוֹאָה — מוּתָּר לְכַסּוֹת בּוֹ דַּם צִפּוֹר. דַּם צִפּוֹר — אָסוּר לְכַסּוֹת בּוֹ צוֹאָה.

**William Davidson Edition - English:**
The Gemara comments: **And Rava follows his** regular line of **reasoning** in this regard, **as Rava said:** If one **brought in earth** in order **to cover** a baby’s **excrement with it** on a Festival, **it is** likewise **permitted to cover with it the blood of** a slaughtered **bird.** Since he prepared this earth for a case of uncertainty, as it is possible that the baby will not soil the house, he certainly intended to use it for covering the blood of a bird prepared before the Festival for slaughter. If, however, one prepared the earth at the outset to cover **the blood of a bird, it is prohibited to cover excrement with it,** as he did not know in advance that he would require the earth for this purpose. He had only definite uses in mind, not possible ones such as covering excrement.


###### Beitzah 8b:10
[Beitzah 8b:10](https://torahapp.org/share/book/Beitzah/r/8b:10)

נְהַרְבְּלָאֵי אָמְרִי: אֲפִילּוּ הִכְנִיס עָפָר לְכַסּוֹת בּוֹ דַּם צִפּוֹר — מוּתָּר לְכַסּוֹת בּוֹ צוֹאָה.

**William Davidson Edition - English:**
The Sages **of Neharbela said: Even** if **one brought in earth to cover the blood of a bird with it, it is permitted to cover excrement with it,** as it cannot be said that he did not intend this usage.


###### Beitzah 8b:11
[Beitzah 8b:11](https://torahapp.org/share/book/Beitzah/r/8b:11)

אָמְרִי בְּמַעְרְבָא: פְּלִיגִי בַּהּ רַבִּי יוֹסֵי בַּר חָמָא וְרַבִּי זֵירָא, וְאָמְרִי לַהּ רָבָא בְּרֵיהּ דְּרַב יוֹסֵף בַּר חָמָא וְרַבִּי זֵירָא. חַד אָמַר: כּוֹי, הֲרֵי הוּא כְּצוֹאָה. וְחַד אָמַר: כּוֹי אֵינוֹ כְּצוֹאָה.

**William Davidson Edition - English:**
**They say in the West,** Eretz Yisrael, that **Rabbi Yosei bar Ḥama and Rabbi Zeira disagree with regard to** this issue, **and some say** it was disputed by **Rava, son of Rav Yosef bar Ḥama,** commonly mentioned in the Babylonian Talmud as Rava, without the patronymic, **and Rabbi Zeira.** The Gemara elaborates: **One** of them **said** that **a *koy* is similar to excrement** in this regard. Just as one may cover the blood of a bird with earth brought in for the purpose of covering excrement, he may likewise use it for covering the blood of a *koy*, as both the case of excrement and the case of the *koy* are cases of uncertainty. **And** the other **one said: A *koy* is not similar to excrement.** Since the covering of excrement is common, it is regarded as a definite purpose in comparison to a *koy*, which is by definition an uncertain case. It is therefore prohibited to cover the blood of a *koy* with earth prepared for the sake of covering excrement.


###### Beitzah 8b:12
[Beitzah 8b:12](https://torahapp.org/share/book/Beitzah/r/8b:12)

תִּסְתַּיַּים דְּרָבָא הוּא דְּאָמַר כּוֹי הֲרֵי הוּא כְּצוֹאָה, דְּאָמַר רָבָא: הִכְנִיס עָפָר לְכַסּוֹת בּוֹ צוֹאָה — מוּתָּר לְכַסּוֹת בּוֹ דַּם צִפּוֹר, דַּם צִפּוֹר — אָסוּר לְכַסּוֹת בּוֹ צוֹאָה. תִּסְתַּיַּים.

**William Davidson Edition - English:**
The Gemara comments: **Conclude that Rava is the one who said** that **a *koy* is similar to excrement, as Rava said:** If one **brought in earth to cover excrement with it, it is permitted to cover the blood of a bird with it;** if he did bring in earth to cover **the blood of a bird, it is prohibited to cover excrement with it.** One intends to use the earth for the definite rather than the uncertain purpose, and likewise in the case of a *koy*. The Gemara summarizes: Indeed, **conclude** that this is the correct version of the opinions in the dispute.


###### Beitzah 8b:13
[Beitzah 8b:13](https://torahapp.org/share/book/Beitzah/r/8b:13)

רָמֵי בְּרֵיהּ דְּרַב יֵיבָא אָמַר: כּוֹי הַיְינוּ טַעְמָא דְּלָא מְכַסֵּינַן, גְּזֵירָה מִשּׁוּם הַתָּרַת חֶלְבּוֹ.

**William Davidson Edition - English:**
§ **Rami, son of Rav Yeiva, said** a different reason: In the case of **a *koy*, this is the reasoning** for the *halakha* **that one may not cover** its blood: It is not because this action would constitute prohibited labor; rather, **it is** a rabbinic **decree due to the permission of its** prohibited **fat.** If one were to cover its blood, people might think that a *koy* is definitely an undomesticated animal, and it is well known that the fats of an undomesticated animal may be eaten, whereas those of a domesticated animal are prohibited.


###### Beitzah 8b:14
[Beitzah 8b:14](https://torahapp.org/share/book/Beitzah/r/8b:14)

אִי הָכִי, אֲפִילּוּ בְּחוֹל נָמֵי! בַּחוֹל אָמְרִי לְנַקֵּר חֲצֵרוֹ הוּא צָרִיךְ.

**William Davidson Edition - English:**
The Gemara challenges this: **If so, even on a weekday as well,** the blood of a *koy* should not be covered, due to this concern. The Gemara answers: **On a weekday,** people will **say** that **he needs to clean his courtyard,** and that he is covering the blood merely to keep his courtyard presentable, rather than to fulfill the mitzva of covering blood.


###### Beitzah 8b:15
[Beitzah 8b:15](https://torahapp.org/share/book/Beitzah/r/8b:15)

שָׁחַט בְּאַשְׁפָּה, מַאי אִיכָּא לְמֵימַר? בָּא לִימָּלֵךְ, מַאי אִיכָּא לְמֵימַר?

**William Davidson Edition - English:**
The Gemara asks: And if **he slaughtered** *a koy* **in a dunghill,** a place used for the disposal of refuse, **what is there to say?** It will be evident that he is not concerned about its cleanliness, and that he is attempting to perform the mitzva of covering blood. Alternatively, if **he comes to consult** a Sage concerning whether or not he should cover the blood of a *koy* on a weekday, **what is there to say?** If the owner of the *koy* is instructed to cover the blood, would he not come to the erroneous conclusion that its fats are permitted?


###### Beitzah 8b:16
[Beitzah 8b:16](https://torahapp.org/share/book/Beitzah/r/8b:16)

אֶלָּא: בְּחוֹל [אִי נָמֵי] מִסְּפֵקָא, אָמְרִי לֵיהּ רַבָּנַן: זִיל טְרַח וְכַסִּי. בְּיוֹם טוֹב אִי מִסְּפֵקָא — מִי אָמְרִי לֵיהּ רַבָּנַן זִיל טְרַח וְכַסִּי?

**William Davidson Edition - English:**
**Rather,** the Gemara answers: **On a weekday, even if** the matter **is uncertain, the Sages** nevertheless **say to him: Go** and **take the trouble and cover** it, as it involves the possible fulfillment of a mitzva. **On a Festival,** however, **if** there is **uncertainty, would the Sages say to him: Go** and **take the trouble and cover** it? If one was told to cover the blood on a Festival, this would indicate that a *koy* is definitely an undomesticated animal.


###### Beitzah 8b:17
[Beitzah 8b:17](https://torahapp.org/share/book/Beitzah/r/8b:17)

תָּנֵי רַבִּי זֵירָא: לֹא כּוֹי בִּלְבַד אָמְרוּ, אֶלָּא אֲפִילּוּ שָׁחַט בְּהֵמָה, חַיָּה וָעוֹף וְנִתְעָרְבוּ דָּמָן זֶה בָּזֶה — אָסוּר לְכַסּוֹתוֹ בְּיוֹם טוֹב.

**William Davidson Edition - English:**
**Rabbi Zeira teaches** the following *baraita*: **Not only did** the Sages **say** that the blood of **a *koy*** should not be covered on a Festival, **but even if one slaughtered a domesticated animal,** whose blood need not be covered, and also slaughtered **an undomesticated animal or a fowl,** whose blood must be covered, **and their bloods became mingled together,** it is **prohibited to cover** the mixture of blood **on a Festival.**


###### Beitzah 8b:18
[Beitzah 8b:18](https://torahapp.org/share/book/Beitzah/r/8b:18)

אָמַר רַבִּי יוֹסֵי בַּר יָאסִינִיאָה: לֹא שָׁנוּ אֶלָּא שֶׁאֵין יָכוֹל לְכַסּוֹתוֹ בִּדְקִירָה אַחַת, אֲבָל יָכוֹל לְכַסּוֹתוֹ בִּדְקִירָה אַחַת — מוּתָּר.

**William Davidson Edition - English:**
**Rabbi Yosei bar Yasinia said: They taught** this *halakha* **only** in a case **where one cannot cover** the entire mixture **by one thrust** of a shovel. **However,** if **he can cover it with one thrust, it is permitted.** Since the entire amount of blood can be covered with a single action, it does not matter if one unnecessarily covers the blood of a domesticated animal while performing the mitzva of covering the blood of a fowl or an undomesticated animal.


###### Beitzah 8b:19
[Beitzah 8b:19](https://torahapp.org/share/book/Beitzah/r/8b:19)

פְּשִׁיטָא! מַהוּ דְּתֵימָא: נִגְזַר דְּקִירָה אַחַת אַטּוּ שְׁתֵּי דְקִירוֹת, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara comments: It is **obvious** that this is the case; since he covers all the blood in a single action, clearly he performs a mitzva. The Gemara answers: This ruling is nevertheless necessary, **lest you say** that **we should decree** and prohibit even **one thrust, due to** the possibility that he might perform **two thrusts.** Therefore, **Rabbi Yosei bar Yasinia teaches us** that this concern is not taken into account.


###### Beitzah 8b:20
[Beitzah 8b:20](https://torahapp.org/share/book/Beitzah/r/8b:20)

אָמַר רַבָּה: שָׁחַט צִפּוֹר מֵעֶרֶב יוֹם טוֹב, אֵין מְכַסִּין אוֹתוֹ בְּיוֹם טוֹב.

**William Davidson Edition - English:**
§ **Rabba said:** If one **slaughtered a bird on the eve of a Festival, one may not cover** its blood **on the Festival** itself.