## Beitzah Daf 9b

###### Beitzah 9b:1
[Beitzah 9b:1](https://torahapp.org/share/book/Beitzah/r/9b:1)

מַתְנִיתִין דְּלָא כִּי הַאי תַּנָּא, דְּתַנְיָא, אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר: מוֹדִים בֵּית שַׁמַּאי וּבֵית הִלֵּל שֶׁמּוֹלִיכִין אֶת הַסּוּלָּם מִשּׁוֹבָךְ לְשׁוֹבָךְ. לֹא נֶחְלְקוּ אֶלָּא לְהַחְזִיר, שֶׁבֵּית שַׁמַּאי אוֹמְרִים: אֵין מַחְזִירִין, וּבֵית הִלֵּל אוֹמְרִים: אַף מַחְזִירִין.

**William Davidson Edition - English:**
§ With regard to the mishna itself, the Gemara comments: **The mishna is not in accordance with** the opinion of **this *tanna*, as it is taught** in a *baraita*: **Rabbi Shimon ben Elazar said** that **Beit Shammai and Beit Hillel agree that one may carry a ladder from one dovecote to another** to take doves; **they disagree only** after one has finished at the second dovecote, whether it is permitted **to replace** the ladder to its original spot at the first dovecote, **as Beit Shammai say: One may not replace** the ladder, **and Beit Hillel say: One may even replace** it.


###### Beitzah 9b:2
[Beitzah 9b:2](https://torahapp.org/share/book/Beitzah/r/9b:2)

אָמַר רַבִּי יְהוּדָה: בַּמֶּה דְּבָרִים אֲמוּרִים — בְּסוּלָּם שֶׁל שׁוֹבָךְ, אֲבָל בְּסוּלָּם שֶׁל עֲלִיָּה — דִּבְרֵי הַכֹּל אָסוּר. רַבִּי דּוֹסָא אוֹמֵר: מַטֵּהוּ מֵחַלּוֹן לְחַלּוֹן. אֲחֵרִים אוֹמְרִים מִשּׁוּם רַבִּי דּוֹסָא: אַף מְדַדִּין בּוֹ.

**William Davidson Edition - English:**
**Rabbi Yehuda said: In what** case **is this statement said? With regard to a dovecote ladder,** which clearly serves the purpose of taking doves. **However,** in the case **of an attic ladder,** which has a variety of uses, **everyone agrees** that it is **prohibited,** as this will raise suspicions. **Rabbi Dosa says: One may tilt it from one window to another** in the same dovecote. ***Aḥerim* say in the name of Rabbi Dosa: One may even shift** the ladder from one place to another by shuffling its legs.


###### Beitzah 9b:3
[Beitzah 9b:3](https://torahapp.org/share/book/Beitzah/r/9b:3)

בְּנֵי רַבִּי חִיָּיא נְפוּק לְקִרְיָיתָא. כִּי אֲתוֹ, אֲמַר לְהוּ אֲבוּהוֹן: כְּלוּם מַעֲשֶׂה בָּא לְיֶדְכֶם? אָמְרוּ לוֹ: סוּלָּם בָּא לְיָדֵינוּ, וְהִתַּרְנוּהוּ. אָמַר לָהֶם: צְאוּ וְאִסְרוּ מַה שֶּׁהִתַּרְתֶּם.

**William Davidson Edition - English:**
The Gemara relates: **The sons of Rabbi Ḥiyya went out to the villages** to attend to their business. **When they came** back, **their father said to them: Did any incident** requiring a ruling of *halakha* **come to your** notice? **They said to him:** The issue of carrying an attic **ladder** to a dovecote **came to our** notice, **and we permitted it.** Rabbi Ḥiyya **said to them: Go out and prohibit that which you permitted.**


###### Beitzah 9b:4
[Beitzah 9b:4](https://torahapp.org/share/book/Beitzah/r/9b:4)

אִינְהוּ סְבוּר: מִדְּקָא אָמַר רַבִּי יְהוּדָה בְּסוּלָּם שֶׁל עֲלִיָּה לָא פְּלִיגִי, מִכְּלָל דְּתַנָּא קַמָּא סָבַר פְּלִיגִי. וְלָא הִיא, רַבִּי יְהוּדָה טַעְמֵיהּ דְּתַנָּא קַמָּא קָא מְפָרֵשׁ.

**William Davidson Edition - English:**
The Gemara explains: Rabbi Ḥiyya’s sons **thought** that **from** the fact **that Rabbi Yehuda said** that Beit Shammai and Beit Hillel **do not disagree with regard to an attic ladder,** this proves **by inference that** the **first *tanna* holds** that **they** do **disagree.** Consequently, Rabbi Ḥiyya’s sons thought that according to the first *tanna*, Beit Hillel permit even the use of a loft ladder, and they ruled in accordance with this opinion. **But that is not so,** as **Rabbi Yehuda** does not disagree with him, but rather **he explains** the **reason of the first *tanna*.**


###### Beitzah 9b:5
[Beitzah 9b:5](https://torahapp.org/share/book/Beitzah/r/9b:5)

מִמַּאי, מִדְּקָתָנֵי: מוֹלִיכִין אֶת הַסּוּלָּם מִשּׁוֹבָךְ לְשׁוֹבָךְ, וְאִי סָלְקָא דַעְתָּךְ בְּסוּלָּם שֶׁל עֲלִיָּה פְּלִיגִי, הַאי ״מוֹלִיכִין אֶת הַסּוּלָּם מִשּׁוֹבָךְ לְשׁוֹבָךְ״, ״מוֹלִיכִין אֶת הַסּוּלָּם לְשׁוֹבָךְ״ מִבְּעֵי לֵיהּ. אֶלָּא לָאו הָכִי קָאָמַר: שֶׁל שׁוֹבָךְ — אִין, שֶׁל עֲלִיָּה — לָא.

**William Davidson Edition - English:**
**From where** can this be inferred? **From** the fact **that** the first *tanna* **teaches: One may carry a ladder from one dovecote to another. And if it enters your mind** to say that Beit Shammai and Beit Hillel **disagree with regard to an attic ladder,** if so, **this** phrase: **One may carry a ladder from one dovecote to another,** is inexact, as he **should** have said: **One may carry a ladder to a dovecote. Rather, isn’t this what** the *tanna* **said:** With regard to **a dovecote** ladder, **yes,** it is permitted to move it; however, in the case of **an attic** ladder, **no,** one may not use it.


###### Beitzah 9b:6
[Beitzah 9b:6](https://torahapp.org/share/book/Beitzah/r/9b:6)

וְאִידַּךְ: מִי קָתָנֵי ״סוּלָּם שֶׁל שׁוֹבָךְ״? ״מִשּׁוֹבָךְ לְשׁוֹבָךְ״ קָתָנֵי, וַאֲפִילּוּ לְכַמָּה שׁוֹבָכִין.

**William Davidson Edition - English:**
The Gemara asks: **And the others,** Rabbi Ḥiyya’s sons, what is their reasoning? The Gemara answers that they would reply: **Is it taught** in the *baraita*: **A dovecote ladder?** It **teaches: From one dovecote to another, and** this simply means that it is permitted to do so **even** with regard **to several dovecotes.**


###### Beitzah 9b:7
[Beitzah 9b:7](https://torahapp.org/share/book/Beitzah/r/9b:7)

אִיכָּא דְאָמְרִי, אָמְרוּ לוֹ: הִטּוּי סוּלָּם שֶׁל עֲלִיָּה בָּא לְיָדֵינוּ וְהִתַּרְנוּהוּ. אָמַר לָהֶם: צְאוּ וְאִסְרוּ מַה שֶּׁהִתַּרְתֶּם. אִינְהוּ סְבוּר: מַאי דְּקָא אָסַר תַּנָּא קַמָּא, קָא שָׁרֵי רַבִּי דּוֹסָא. וְלָא הִיא, מַאי דְּקָא שָׁרֵי תַּנָּא קַמָּא, קָא אָסַר רַבִּי דּוֹסָא.

**William Davidson Edition - English:**
**Some say** a slightly different version of this incident. Rabbi Ḥiyya’s sons **said to him: The tilting of an attic ladder came to our** notice, **and we permitted it.** We were asked whether an attic ladder positioned near a dovecote before the Festival may be moved from one window to another in the same dovecote, and we allowed it. Rabbi Ḥiyya **said to them: Go out and prohibit that which you permitted.** The Gemara explains that **they thought: That which the first *tanna* prohibits,** i.e., moving an attic ladder, **Rabbi Dosa permits,** i.e. Rabbi Dosa is more lenient than the first *tanna* and permits moving even an attic ladder from one window to another. **And that is not so.** Rather, **that which the first *tanna* permits,** moving a dovecote ladder, **Rabbi Dosa prohibits.** He is more stringent and maintains that even a dovecote ladder may be moved only by tilting rather than in the usual manner.


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

אֲבָל מַטֵּהוּ מֵחַלּוֹן לְחַלּוֹן וְכוּ׳. אַלְמָא, גַּבֵּי שִׂמְחַת יוֹם טוֹב בֵּית שַׁמַּאי לְחוּמְרָא וּבֵית הִלֵּל לְקוּלָּא.

**William Davidson Edition - English:**
§ The mishna taught: **However,** everyone agrees that **one may tilt** a dovecote ladder **from one window to another** in the same dovecote. The Gemara infers: **Apparently, with regard to rejoicing on the Festival,** the opinion of **Beit Shammai is stringent, and** that of **Beit Hillel is lenient.**


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

וּרְמִינְהִי: הַשּׁוֹחֵט חַיָּה וָעוֹף בְּיוֹם טוֹב, בֵּית שַׁמַּאי אוֹמְרִים: יַחְפּוֹר בַּדָּקָר וִיכַסֶּה, וּבֵית הִלֵּל אוֹמְרִים: לֹא יִשְׁחוֹט אֶלָּא אִם כֵּן הָיָה לוֹ עָפָר מוּכָן מִבְּעוֹד יוֹם.

**William Davidson Edition - English:**
**And** the Gemara **raises a contradiction** from the first mishna of the tractate (2a): With regard to **one who slaughters an undomesticated animal or a fowl on a Festival, Beit Shammai say: He may dig** earth **with a shovel and cover** the blood, **and Beit Hillel say: He may not slaughter** an undomesticated animal or a fowl, **unless he had earth prepared** for that purpose **while it was still day.** This indicates that it is Beit Shammai who are concerned for the honor and joy of the Festival, and they are therefore lenient with regard to covering the blood; whereas Beit Hillel do not share the same concern and are stringent about covering the blood, despite the fact that their ruling might adversely affect the joy of the Festival.


###### Beitzah 9b:10
[Beitzah 9b:10](https://torahapp.org/share/book/Beitzah/r/9b:10)

אָמַר רַבִּי יוֹחָנָן: מוּחְלֶפֶת הַשִּׁיטָה. מִמַּאי: דִּלְמָא עַד כָּאן לָא קָאָמְרִי בֵּית שַׁמַּאי הָתָם, אֶלָּא הֵיכָא דְּאִיכָּא דָּקָר נָעוּץ, אֲבָל הֵיכָא דְּלֵיכָּא דָּקָר נָעוּץ — לָא.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said: The** attribution of the **opinions** of the *tanna’im* **is reversed.** The opinion attributed to Beit Hillel is actually that of Beit Shammai, and vice versa. The Gemara rejects Rabbi Yoḥanan’s answer: **From where** do you infer that this extreme conclusion is necessarily the case? A different explanation is possible: **Perhaps Beit Shammai say** their opinion, that it is permitted to cover the blood, **only there, where there is** already **a shovel embedded** in the earth ready for this purpose, and therefore there are grounds for a lenient ruling. **However, where there is no embedded shovel,** they did **not** permit it.


###### Beitzah 9b:11
[Beitzah 9b:11](https://torahapp.org/share/book/Beitzah/r/9b:11)

וְאִי נָמֵי: עַד כָּאן לָא קָאָמְרִי בֵּית הִלֵּל הָכָא, אֶלָּא דְּשׁוֹבָכוֹ מוֹכִיחַ עָלָיו, אֲבָל הָתָם — לָא.

**William Davidson Edition - English:**
**Alternatively,** it is possible to say that **Beit Hillel say** their opinion, that an act is permitted for the sake of the joy of the Festival, **only here, where his dovecote,** the place where he ultimately positions the ladder, **proves** with regard **to him** that he intended to use his ladder for a permitted purpose; **but there,** where there is no equivalent proof, they were **not** lenient. This shows that there is no clear contradiction between the rulings in the two cases.


###### Beitzah 9b:12
[Beitzah 9b:12](https://torahapp.org/share/book/Beitzah/r/9b:12)

אֶלָּא, אִי קַשְׁיָא — הָא קַשְׁיָא: בֵּית שַׁמַּאי אוֹמְרִים: לֹא יִטּוֹל אֶלָּא אִם כֵּן נִעְנַע מִבְּעוֹד יוֹם, וּבֵית הִלֵּל אוֹמְרִים: עוֹמֵד וְאוֹמֵר זֶה וְזֶה אֲנִי נוֹטֵל.

**William Davidson Edition - English:**
**Rather,** the Gemara retracts the previous version and suggests that Rabbi Yoḥanan issued his statement with regard to a different issue: **If** the dispute between Beit Shammai and Beit Hillel **is difficult, this is** what is **difficult:** It was taught in a different mishna (10a): **Beit Shammai say: One may not take** fledgling doves on a Festival **unless he shook** them, as an act of preparation, **while it was still day. And Beit Hillel say:** It is indeed necessary to perform some act of preparation to permit the taking of fledglings on a Festival, but this does not have to be done by shaking them. Rather, it is enough if one **stands** the day before **and says: I** will **take this** dove **and that** one.


###### Beitzah 9b:13
[Beitzah 9b:13](https://torahapp.org/share/book/Beitzah/r/9b:13)

אַלְמָא, גַּבֵּי שִׂמְחַת יוֹם טוֹב בֵּית שַׁמַּאי לְחוּמְרָא וּבֵית הִלֵּל לְקוּלָּא, וּרְמִינְהִי: הַשּׁוֹחֵט חַיָּה וָעוֹף בְּיוֹם טוֹב, אָמַר רַבִּי יוֹחָנָן: מוּחְלֶפֶת הַשִּׁיטָה.

**William Davidson Edition - English:**
**Apparently, with regard to rejoicing on the Festival,** the opinion of **Beit Shammai is stringent and** that of **Beit Hillel is lenient. And** the Gemara **raises a contradiction** as above: With regard to **one who slaughters an undomesticated animal or a fowl on a Festival,** Beit Shammai are lenient and allow one to dig with a shovel to cover the blood, due to the joy of the Festival, whereas Beit Hillel do not permit one to slaughter at all, unless there was a shovel ready from the day before. It was with regard to this contradiction that **Rabbi Yoḥanan said: The** attribution of **the opinions is reversed.**


###### Beitzah 9b:14
[Beitzah 9b:14](https://torahapp.org/share/book/Beitzah/r/9b:14)

וְדִלְמָא לָא הִיא: עַד כָּאן לָא אָמְרִי בֵּית שַׁמַּאי, אֶלָּא הֵיכָא דְּאִיכָּא דָּקָר נָעוּץ

**William Davidson Edition - English:**
The Gemara challenges this explanation: **But perhaps that is not so,** as a different explanation is possible: **Beit Shammai only state** their lenient opinion, that it is permitted to cover the blood, **where there is an embedded shovel.**