The Elliot B. Sit edition of the Talmud Bavli, specifically Masechet Beitza, has been dedicated anonymously for the complete recovery of Meir ben Esther. We invoke the prayer, El na refa na lo, for him and for all the sick among the people of Israel. Amen. Additionally, Masechet Beitza 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, and honor, and may he merit to raise a family and continue his good work for the community. Amen.
Today’s study focuses on Daf Yud Dalet, specifically on Yud Dalet Amud Bet, beginning four lines down from the Mishnah. The Mishnah discusses the crushing and pounding of spices and salt on Yom Tov, presenting a dispute between Beit Shammai and Beit Hillel regarding the proper method for doing so. The Mishnah states: Beit Shammai says that spices may be crushed using a wooden pestle, as they require a shinui, a change from the usual method, which would typically involve a stone pestle. This change is necessary to adhere to the restrictions of Yom Tov.
Further, it states that if one has chunks of salt that need to be crushed, Beit Hillel holds that a shinui is also required. One may use an earthenware flask or a wooden mixing spoon to crush the salt, even if a stone mortar is used, as long as the crushing instrument is changed. In contrast, Beit Hillel asserts that spices can be crushed in their usual manner with a stone pestle, while salt must be crushed with a wooden pestle. This distinction indicates that Beit Hillel believes spices do not require a shinui, but salt does.
The Gemara elaborates on this disagreement, noting that everyone agrees that salt requires a shinui. The Gemara poses the question: what is the reason for this stringency regarding salt? One explanation provided is that all pots require salt, while not all require spices; thus, one should have anticipated the need for salt before Yom Tov and prepared it in advance. Rashi comments that since all dishes need salt, one should have known to crush it beforehand. In contrast, spices are less predictable, and thus Beit Hillel allows for their crushing in the normal manner on Yom Tov.
Another reason given is that spices lose potency once crushed, while salt does not. Hence, if salt is crushed on Yom Tov, it must be done with a shinui because it could have been prepared earlier without losing its flavor. The Gemara then explores the implications of these two reasons, asking what the practical differences are between them. One distinction is if a person knows in advance what dish they will prepare, they should have crushed the spices beforehand. However, if the spices lose flavor when crushed, they may be crushed on Yom Tov without a shinui.
The Gemara continues to discuss specific spices, such as morika, which retains its flavor even when crushed in advance. According to the first reasoning, if one does not know they will need morika, they may crush it normally on Yom Tov. However, according to the second reasoning, since it does not lose flavor, it would require a shinui on Yom Tov.
After establishing these reasons, the Gemara cites Rav Yehuda in the name of Shmuel, who states that anything that is crushed can be done in the normal manner on Yom Tov, even salt. This contradicts the earlier ruling that salt requires a shinui. The Gemara resolves this by stating that Shmuel is following the opinion of Rabbi Meir, who asserts that there is no dispute regarding crushing spices and salt together in the usual way.
The Gemara then recounts an incident involving Rav Acha bar Dela, who advised his son to lean the mortar on its side while crushing salt, indicating a preference for a shinui even when following Beit Hillel's leniency. The Gemara shares a story about Rav Sheshes, who heard the sound of a stone pestle crushing salt and deduced that it could not be from his house, as he believed it was not being done with a shinui. However, he later concluded that the sound could not have been from spices either, as they would produce a louder noise.
The discussion continues with a Baraita stating that one cannot make tisni (cracked wheat) on Yom Tov due to the exertion it requires. The Gemara questions whether both prohibitions can coexist, asserting that making tisni is only forbidden if it involves a large mortar. Thus, it clarifies that while tisni is prohibited, other forms of crushing may be permissible.
In conclusion, the Gemara presents two interpretations regarding the prohibition of using a mortar on Yom Tov, ultimately emphasizing the need for caution in the execution of these tasks to avoid any transgression of the laws governing Yom Tov. The discussions highlight the importance of understanding the nuances of halachic rulings and the varied interpretations that can arise from them.