Beitzah

MISHNAH. [IF] A FESTIVAL FELL ON THE EVE OF SABBATH, ONE MAY NOT AT THE OUTSET COOK ON THE FESTIVAL FOR THE SABBATH, BUT HE MAY COOK FOR THE FESTIVAL, AND IF ANY IS LEFT OVER IT REMAINS FOR THE SABBATH; AND HE MAY PREPARE A DISH ON THE EVE OF THE FESTIVAL1 AND RELY UPON IT [TO PREPARE FOOD] FOR THE SABBATH.2 BETH SHAMMAI SAY: TWO DISHES [ARE REQUIRED FOR THIS PURPOSE], WHILE BETH HILLEL SAY: ONE DISH. YET THEY [BOTH] AGREE THAT A FISH AND AN EGG UPON IT ARE [CONSIDERED AS] TWO DISHES. [IF] HE ATE IT3 OR IT WAS LOST, HE MAY NOT IN THE FIRST PLACE COOK [IN RELIANCE] ON IT, BUT IF HE LEFT OVER ANY [SMALL] PORTION OF IT, HE MAY RELY ON IT [TO COOK] FOR THE SABBATH. GEMARA. Whence do we know this?4 — Said Samuel: Because the Scripture Says: Remember the Sabbath day to keep it holy,5 remember it in view of another6 Festival which comes to make it forgotten.7 What is the reason [for the institution of the ‘erub]?8 — Said Raba: In order that he may choose a fine portion for the Sabbath and a fine portion for the Festival.9 R. Ashi said: In order that people might say, ‘You may not bake on a Festival for the Sabbath, how much the more [is it forbidden] on a Festival for a weekday’.10 We have learnt: HE MAY PREPARE A DISH ON THE EVE OF THE FESTIVAL AND RELY UPON IT [TO PREPARE FOOD] FOR THE SABBATH. It is well according to R. Ashi who says, ‘In order that people might say you may not bake on a Festival for the Sabbath [etc.]’: hence it is only ON THE EVE OF THE FESTIVAL but not on the Festival. But according to Raba, why particularly on the eve of the Festival; even on the Festival [itself] too [let it be permitted]?11 — It is even so, but it is a preventive decree lest he be negligent.12 Now a Tanna deduces it from the following: Bake that which ye will bake, and seethe that which ye will seethe;13 from this R. Eliezer concluded [that] you may bake only [in dependence] upon what is [already] baked and you may cook only [in dependence] upon what is [already] cooked.14 Herein the Sages found a Biblical support for ‘erub tabshilin.15 Our Rabbis taught: It happened that R. Eliezer was once sitting and lecturing the whole day [of the Festival] on Festival laws. [When] the first group left [the lecture hall] he said: These are people of butts;16 [when] the second group [left] he said: These are people of casks; [when] the third group [left] he said: These are people of pitchers;17 [when] the fourth group [left] he said: These are people of flasks: [when] the fifth group [left] he said: These are people of beakers.18 [When] the sixth group began to go out he said: These are the people of the curse.19 He cast his eyes at his disciples20 and their faces began to change,21 [whereupon] he said to them: My sons, not of you said I this, but of those who have gone out, who put aside life eternal and occupy themselves with the life temporal [or ephemeral]. When they were taking their leave22 he said to them: Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared: for this day is holy unto our Lord: neither be ye grieved; for the joy of the Lord is your [strength] stronghold.23 The Master said: ‘Who put aside life eternal and occupy themselves with the life temporal’. But the enjoyment of the Festival is a religious duty! — R. Eliezer is consistent with his [own] view, for he said: Rejoicing on the Festival is optional. For it was taught: R. Eliezer says: On a Festival a man has nought [to do] save either eat and drink or sit and learn. R. Joshua says: Divide it, half of it for the Lord, [and] half of it for yourselves. R. Johanan said: Both drew their inference from the same Scripture verse[s]. One verse states: A solemn assembly to the Lord thy God,24 and another verse reads: Ye shall have a solemn assembly.25 How is this [to be reconciled]? R. Eliezer is of the opinion: Either the whole of it is for the Lord or the whole of it is for yourselves; while R. Joshua is of the opinion: Divide it; half of it is for the Lord and half of it is for yourselves. What means ‘for whom nothing is prepared’? — R. Hisda said: For him who did not set [i.e., prepare] an ‘erub tabshilin. Others say: He who had not the opportunity to set an ‘erub tabshilin; but he who had the opportunity to set an ‘erub tabshilin and did not set is a transgressor. What means ‘for the joy of the Lord is your strength’? — R. Johanan said in the name of R. Eleazar son of R. Simeon: The Holy One, blessed be He, said unto Israel: My children, borrow on My account and celebrate the holiness of the day, and trust in Me and I will pay. R. Johanan [further] said in the name of R. Eleazar son of R. Simeon: He who desires his property to be preserved for him, should plant therein an adar,26 for it says: The Lord on high is mighty;27 alternatively, adara,28 [implies] what its name [indicates]; for people say: Why [is it called] adara? Because it lasts from generation to generation.29 It was similarly taught: A field in which there is an adar can neither be robbed nor forcibly purchased and its fruits are protected. 30 R. Tahlifa, the brother of Rabinai of [Be] Hozae31 learnt: the Sabbath depends. this possibility. [Aliter: ‘Remember it since one might forget it’ (v. Rashi) — a rendering supported by MS.M. which reads rjtk for rjtn cf. cur. edd.] day. Rabbinical only. drink waiting for them. These are gluttons. that he considered himself bound to go on as long as he had hearers. is meant for man. remembered as possessor, for his name will be coupled with the adar tree. to the property.