The Eddie B. Sit edition of the audio series on the Talmud Bavli, specifically Masechet Beitzah, has been dedicated anonymously for the complete recovery of Meir ben Esther. We recite the prayer: "El na refa na lo, El na refa na lo, El na refa na lo," among all the sick of the people of Israel, Amen. Additionally, Masechet Beitzah has been dedicated for the elevation of the soul of Sarah bat Mazal. May the spirit of the Holy One rest upon her 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, and honor, and may he merit soon to raise a family and continue all his good work for the community, Amen.
Today’s daf is Daf Yud Gimmel. We begin our study on Yud Bet Amud Bet, starting from the two dots towards the bottom of the daf. Rav Yehuda said in the name of Shmuel that the halacha follows Rabbi Yose. Yesterday, we learned that Rabbi Yose's opinion permits the delivery of terumah. The only dispute was whether one is allowed to deliver challah and matanot. Thus, according to this opinion, the halacha follows Rabbi Yose, meaning that according to Beit Hillel, it would be permissible to deliver terumah to the Kohen on Yom Tov.
The Gemara asks: How did we establish this? The halacha follows Rabbi Yose and according to Beit Hillel. I repeat: according to Rabbi Yose, the dispute was regarding terumah, and everyone agrees regarding matanot and challah. The innovation here is that according to Beit Hillel, even terumah is permissible to deliver. An example of this is Rav Tobi, son of Rav Nechemiah, who had a barrel of wine that was designated as terumah. He came before Rav Yosef and asked him if he could bring it to the Kohen today, on Yom Tov. Rav Yosef responded that it was no problem, as the halacha follows Rabbi Yose according to Beit Hillel, and it is permissible to deliver the terumah.
Next, we have a new point: Ushpizkaneih, the host of Rav Bar Rav Chanan, had stalks of mustard. He asked the rabbi if he could crumble them in his hands to extract the mustard seeds on Yom Tov. The question arises because although slaughtering or cooking is permissible on Yom Tov, is crumbling considered permissible as well? Or perhaps since it could have been done before Yom Tov, it is considered threshing, an act that one could have completed prior to the holiday. Thus, he wanted to know if he could crush the mustard stalks to get out the seeds on Yom Tov.
Rav did not have an answer at that moment. He later came before Rava, who said that one is allowed to crush and separate legumes on Yom Tov. This means that it is permissible even on Shabbat to take wheat kernels and rub them in one’s hands to extract the grain. The reason this is allowed is that it is not the normal way to thresh; rather, it is a method that is considered indirect threshing, and therefore it is permissible. Rashi explains that this is not considered a direct act of threshing but rather a less conventional method.
Furthermore, the Gemara states that if one rubbed the wheat kernels before Shabbat, they may separate the chaff from the wheat on Shabbat by transferring it from one hand to another, allowing the wind to blow away the chaff. However, one cannot use a sifting vessel, as it is more commonly used for this purpose and is therefore prohibited. The Gemara then questions how this relates to our earlier discussion regarding terumah. It asserts that the halacha allows for the crushing of stalks on Yom Tov, and if one is going to eat them, they must separate terumah beforehand.
The discussion continues with a distinction between Rabbi and Rabbi Yose. Rabbi asserts that one must separate terumah when the intention is to eat the kernels as they are, while Rabbi Yose holds that one is exempt from terumah in this case. The Gemara concludes that the Mishnah’s language is accurate, as there are no situations where one can take terumah on Yom Tov except under specific circumstances, which are rare.
As the discussion progresses, the Gemara examines the implications of various cases regarding the delivery of terumah and the obligations associated with ma’aser. It highlights that the obligation of terumah does not apply until the kernels are properly prepared, and the debate between Rabbi and Rabbi Yose continues to clarify the circumstances under which one is obligated to separate terumah.
In summary, the Gemara explores the nuances of delivering terumah on Yom Tov, the permissibility of crushing mustard stalks, and the distinctions between different halachic opinions. It emphasizes the importance of intention and preparation in determining one’s obligations regarding terumah and ma’aser, ultimately guiding the reader through a complex halachic landscape with clarity and precision.