The Eddie B. Sit Edition, an audio series of the Talmud Bavli, specifically Masechet Beitzah, has been dedicated anonymously for the complete recovery of Meir ben Esther. We pray for him with the words, “Please, God, heal him,” and for all the sick among the people of Israel, may it be Your will. Amen. Additionally, Masechet Beitzah has been dedicated for the elevation of the soul of Sarah bat Mazal. May her spirit find rest in the Garden of Eden. Amen. We bless our anonymous sponsor that, with God's help, he should be blessed with long life, health, wealth, happiness, and honor, and may he merit to raise a family and continue all his good work for the community, Amen. Today’s daf is dedicated in honor of Rabbi Eli Mansour and the entire Daf Yomi class by Mr. Tuvi Assis and family. We begin today’s daf right at the top of Daf Vav.
The Gemara states: “If someone passed away on the first day of Yom Tov, they may only be buried by gentiles.” This means that while burial can still take place, it must be done by non-Jews. However, if someone dies on the second day of Yom Tov, Jewish individuals are permitted to participate in the burial. This distinction is crucial, as burial involves various forms of work that are typically prohibited on Yom Tov. Tasks such as digging, cutting shrouds, and carrying the deceased are all considered forms of labor, which are generally forbidden. On the first day, these actions are permitted only through gentiles, while on the second day, they are allowed to be performed by Jews.
Interestingly, even during the two days of Rosh Hashanah, which are regarded as one long sanctity, the law allows Jewish individuals to be involved in burial on the second day. In contrast, when it comes to the egg on Rosh Hashanah, the sages are stricter. The ruling is that if an egg is laid on Rosh Hashanah, it is forbidden to be eaten, even though the two days are treated as one long kedushah. Thus, we see a significant difference between the treatment of a deceased person and an egg regarding the laws of Rosh Hashanah.
The sages of Naharada assert that even for an egg laid on Rosh Hashanah, it is permissible to use it on the second day. This introduces a notable innovation, as it indicates a leniency not typically applied to other matters. Historically, in the Beit Hamikdash, witnesses would testify about the new moon on the 30th of Elul, and based on their testimony, the court would sanctify Rosh Hashanah. However, there was a time when witnesses arrived late, and the sages instituted a rule whereby if witnesses did not arrive by Minchah, the day would still be treated with sanctity to avoid confusion in future years.
This means that even in Eretz Yisrael, there were instances when Rosh Hashanah was observed for two days, not due to doubt, but as an established practice by the sages. Thus, the two days became a single sanctity. The sages of Naharada argue that this rule was never activated in practice, as it had not occurred that witnesses came late after Minchah. Therefore, the observance of two days outside of Eretz Yisrael is based on doubt rather than an established rule.
Returning to the discussion of burial on the second day of Yom Tov, the Gemara clarifies that the leniency allowing Jewish involvement in burial only applies if there has been a delay in burial. If the deceased passed away on Yom Tov, the burial must wait until after the holiday. However, Rabbi Ashi argues that even if there was no delay, if someone dies on the second day of Yom Tov, Jewish individuals are still permitted to participate in the burial out of respect for the deceased.
Rabbi Ashi's rationale is that the second day of Yom Tov is treated like a regular weekday concerning burial. Therefore, even if the death occurs on that day, there is no reason to restrict Jewish involvement. The Gemara emphasizes that even non-essential tasks related to the deceased, such as cutting fabric for shrouds, are permissible on the second day of Yom Tov.
However, Rabbi Abaye raises a concern regarding the presence of the Chavrei, a hostile group during their time. He warns that performing burial tasks on the second day of Yom Tov could lead to accusations of dishonesty from the Chavrei, who might claim that the Jews are working on the holiday. Therefore, in their current situation, the sages decided against allowing burial on the second day to avoid any potential backlash.
The Gemara continues with a narrative involving Rabbi Ashi and Rabbi Abaye during the two days of Rosh Hashanah. Rabbi Ashi expresses concern over forgetting to set up the eruv tavshilin, which is necessary for preparing food from Yom Tov to Shabbat. Rabbi Abaye suggests that Rabbi Ashi can still establish it conditionally, referencing Rabbi Rava’s teaching that one can set up an eruv with conditions on Yom Tov. However, Rabbi Ashi counters that this teaching does not apply to the unique sanctity of Rosh Hashanah, which is considered one long day.
As the discussion unfolds, the Gemara transitions to the topic of a chick that hatches on Yom Tov. Rabbi states that it is forbidden to eat the chick, as it is considered muktzeh because it was not permissible to eat while it was still in the egg. In contrast, Shmuel and Rabbi Yochanan argue that it is permissible to eat the chick since it has now emerged and has a status that allows for consumption.
The reasoning behind Rabbi's position is based on the concept of muktzeh, asserting that the chick is not permissible because it was not available for consumption prior to Yom Tov. In contrast, Shmuel and Rabbi Yochanan maintain that once the chick emerges, it has a new status that permits its consumption.
The Gemara then explores the implications of these rulings, particularly comparing the chick to a calf that is born on Yom Tov. The calf is permissible to eat because it is considered prepared through its mother. The discussion continues with various scenarios and challenges, examining the status of both the chick and the calf in relation to the laws of Yom Tov.
As the conversation progresses, Rabbi Ashi's position is challenged by Rabbi Abaye, who questions the reasoning behind the distinction between the chick and the calf. The discourse highlights the complexities of Yom Tov laws, particularly concerning the concepts of muktzeh and the status of animals born on holidays.
Ultimately, the Gemara concludes with a practical case involving eggs and their status when found inside a slaughtered hen. The discussion emphasizes the importance of understanding the nuances of halachic rulings and their practical implications in daily life, particularly during the sacred times of Yom Tov.