The Eddie B. Sitt Edition, an audio series of the Talmud Bavli, Masechet Beitzah, has been dedicated anonymously for the complete recovery of Meir ben Ester. We recite the prayer: "El na refa na lo, el na refa na lo, el na refa na lo, betoch shear cholei ammo Yisrael, amen." May it be His will. Masechet Beitzah has also been dedicated for the elevation of the soul of Sarah bat Mazal. May her soul be bound in the bond of life. We bless our anonymous sponsor that, with the help of Hashem, he should be blessed with long life, health, wealth, and honor, and may he merit in the near future to raise a family and continue all his good work for the community. Amen.
Today’s daf is Daf Tet-Vav, and it is studied for the elevation of the soul of Avraham ben Ester. May his soul be bound in the bond of life. We begin today’s daf on Tet-Vav Amud Rishon and will start four lines from the top. We continue to discuss one more halacha in the laws of kilayim and shaatnez. The Gemara states: "Amar Rava hani sararei de-pishite." The term "sararei" refers to a bag, and "de-pishite" pertains to coins. It seems that the bag was made from a mixture of wool and linen. They would take the bag, fill it with coins, and place it in their pocket. The Gemara explains that even though it is a mixture of wool and linen, "ein bahem mishum kilayim." It is not subject to the laws of kilayim. Why? Because when the coins are placed inside, they make the bag hard, thus preventing it from generating heat.
However, if the same bags are used for seeds, "de-bizranei," the Gemara states that "yesh bahem mishum kilayim." In this case, it is subject to the laws of kilayim because the seeds do not harden the bag, allowing it to provide warmth. The Gemara continues: "Aval lo sandal hamsumar." We learned in the Mishnah that it is forbidden to send a spiked sandal to one’s friend on Yom Tov. The Gemara asks: "Sandal hamsumar mai ta'ama?" What is the reason for this prohibition? The answer is: "Mishum ma'aseh shehayah." This refers to a story that occurred. The Gemara relates that the Jewish people were hiding underground in a cave from their enemies, and when they thought the enemies were approaching, they all scurried out and trampled one another with these spiked sandals. Therefore, the Chachamim forbade wearing these sandals on Shabbat and on Yom Tov, which is why one may not send them.
Furthermore, the Gemara states: "Amar Abaye sandal hamsumar asur lena'alo." When the Rabbis forbade wearing it on Yom Tov, it is permitted to move it, as it is not muktzeh. Since it has the status of a keli, one can move it for a permissible purpose, such as using it for something else or needing the space it occupies. The Gemara clarifies: "Asur lena'alo mishum ma'aseh shehayah." The reason it is forbidden to wear it is due to the aforementioned story, yet it is permitted to move it. The Mishnah states that one cannot send it as a gift. If it were muktzeh, it would follow that one could not send it either. The Gemara concludes that since it states "asur le-shaloch," it implies that while sending is forbidden, moving it is permissible.
The Gemara continues: "Be-min'al she-eino tafur." We discussed that a shoe that is unsewn cannot be sent to a friend on Yom Tov because it is not suitable for wearing. The Gemara states: "Peshita." It is obvious that it has no use. The Gemara clarifies that we are referring to a case where the shoe is attached with wooden pegs, which might suggest it is viable. However, the Gemara teaches that it is still not wearable, and thus one cannot send it.
Rabbi Yehuda states that one cannot send a white shoe. The Gemara explains this is because, in the past, they would not wear white shoes; they would have a craftsman come to blacken them. Therefore, since it is not suitable for wearing as is, it is forbidden to send. Rabbi Yehuda permits sending a black shoe, even if it is not fully finished. However, he prohibits sending a white shoe because it requires a specific clump of earth for blackening, making it unfit for use. Rabbi Yose prohibits sending a black shoe that is not entirely finished because it still needs to be smoothed. The Gemara notes that there is a dispute between Rabbi Yehuda and Rabbi Yose, where Rabbi Yehuda allows sending a blackened shoe, while Rabbi Yose prohibits it.
The Gemara explains that each Rabbi is discussing customs in their respective places. In the location of Rabbi Yehuda, the flesh side of the hide was facing down, and thus it did not require smoothing. In contrast, in the place of Rabbi Yose, the flesh side was facing up and required smoothing, making it unfit for sending. The Gemara then summarizes: "Zeh ha-klal." We learned in the Mishnah that anything that may be used on Yom Tov can be sent. The Gemara cites that Rav Sheshet permitted the Rabbis to send Tefillin on Yom Tov.
Abaye challenges this, stating: "Ve-ha-anan tenan kol she-ne'otin bo be-Yom Tov meshalchin oto." We learned in the Mishnah that whatever can be used on Yom Tov can be sent. However, Tefillin are not worn on Yom Tov, so how can you allow sending them? The Gemara clarifies that the Mishnah refers to anything that may be used even on a weekday. Since Tefillin are suitable for use during the week, one can send them on Yom Tov.
The discussion returns to the spiked sandal, which was forbidden to wear on Yom Tov, yet it is permissible during the week. The concern arises that if one is allowed to send the spiked shoe, people might misinterpret this as permission to wear it on Yom Tov, which is indeed forbidden. In contrast, regarding Tefillin, even if a person wears them on Yom Tov, it is not an issur. Thus, Sandal Hamsumar remains unequivocally prohibited.
Abaye states that since the topic of Tefillin has come up in the Beis HaMedrash, he wishes to share a chidush. He presents a case: if a person is traveling on Erev Shabbos wearing Tefillin and notices the sun setting, he should cover them until he reaches home. This is necessary to prevent people from seeing him wearing them, as carrying Tefillin would violate the prohibition of hotza'ah. The Chachamim permit him to bring them into the city while wearing them, as this is considered ha'avara kelachar yad, a non-standard way of transporting them, due to the potential disrespect to the Tefillin.
The Gemara provides another scenario: if a person is sitting in the Beis HaMedrash with Tefillin on his head when Shabbat begins, he should also cover them until reaching home. Rav Huna questions this, stating that if the person was on the road, he could not carry them all the way home but must leave them in the nearest house to the city wall. The Gemara explains that this depends on whether the closest house is protected. If it is, he should leave them there; if not, he can carry them home.
The Gemara discusses the implications of finding Tefillin on the ground in an unprotected area, stating that one can wear them. If they find them in a protected area, they should not move them. The Gemara concludes that if the closest house protects against dogs but not thieves, one may take the Tefillin home. The Gemara emphasizes that one cannot assume that Jewish thieves will not desecrate the Tefillin, allowing them to be taken home.
We conclude with the statement: "Hadran alach beitzah," and now we begin the second chapter of Masechet Beitzah. This chapter primarily discusses a case where Yom Tov occurs before Shabbat. The Chachamim forbade cooking from Yom Tov to Shabbat, necessitating the preparation of an eruv tavshilin. The Mishnah now discusses the parameters of this halacha.
When Yom Tov falls on Friday, one must not cook from Yom Tov to Shabbat. However, one may cook for Yom Tov, and if there are leftovers, they may be used for Shabbat. The Mishnah states: "Ve'oseh tavshil mi'erev Yom Tov." A person must prepare a dish before Yom Tov and designate it as his eruv tavshilin, which he can rely on for cooking from Yom Tov to Shabbat. Beit Shammai says the eruv must consist of two cooked dishes, while Beit Hillel says it can be one cooked dish. Both agree that a fish with an egg spread on it counts as two cooked dishes.
If someone eats the eruv before preparing for Shabbat, or if it is lost, they may not cook based on it. However, if any part of the eruv tavshilin remains intact, one can rely on it to cook for Shabbat. The Gemara then asks for the source of this halacha. It notes that the Gemara is not seeking a biblical source, as the law of eruv tavshilin is rabbinic. It questions where the Rabbis derived their allusion for the eruv tavshilin.
The Gemara cites Shmuel, stating that the verse "Zachor et yom hashabbat lekadesho" teaches that one must remember the Sabbath day to keep it holy. The Gemara interprets this as a reminder to ensure that the Sabbath is not forgotten when Yom Tov falls on Friday. The concern is that excessive feasting on Yom Tov may lead to neglecting preparations for Shabbat. Thus, the eruv tavshilin serves as a reminder to save food for Shabbat.
The Gemara continues to explore the reasons for the eruv tavshilin, with Rava asserting it is to ensure one sets aside portions for both Shabbat and Yom Tov. This helps prevent a person from overindulging on Yom Tov at the expense of Shabbat. Conversely, Rav Ashi suggests the purpose is to communicate that one cannot bake from Yom Tov to Shabbat, and by extension, not from Yom Tov to chol.
The Mishnah reinforces that the eruv must be prepared before Yom Tov, and Rava questions why it cannot be set up on Yom Tov itself. The Gemara explains that it is a precaution against forgetting the eruv during the festivities of Yom Tov. In summary, according to Rava, the eruv tavshilin serves as a reminder to save food for Shabbat, while Rav Ashi emphasizes its role in preventing cooking from Yom Tov to Shabbat.
The Gemara introduces a new source for the eruv tavshilin, citing Rabbi Eliezer, who teaches that the Torah's language regarding the man indicates that one can only cook based on what was prepared beforehand. This redundancy in language serves as the foundation for the rabbinic ruling regarding the eruv tavshilin.
In conclusion, the Gemara recounts a story about Rabbi Eliezer, who was deeply engaged in teaching the laws of Yom Tov. As groups of students left for the pleasures of the holiday, he expressed concern for their priorities, emphasizing the importance of Torah study over temporary pleasures. He encouraged those who remained, reminding them of the joy of fulfilling their spiritual obligations.