Beitzah

It Is acceptable1 on condition that the inwards are burnt at eventide.2 [Now] ‘If he did sprinkle’ indicates only if it was [already] done, but [it may] not [be done] at the outset. According to Raba it is well, but on Rabbah b. R. Huna's view there is a difficulty? — That is indeed a difficulty. Alternatively you can answer: The shebuth3 of Sabbath is different from the shebuth of a Festival.4 R. Awia the Elder asked R. Huna: Is it permissible to slaughter on a Festival an animal half of which belongs to a heathen and half to an Israelite? — He said to him: It is permitted. The other said: What difference is there between this [case] and the case of vows and freewill-offerings?5 — A raven flies,6 he retorted. When he left, his son Rabbah said to him: Was this not R. Awia the Elder whom you, sir, have praised as a great man?7 — What then was I to do with him? answered he; I am to-day [in the condition of the lover who said] ‘Stay ye me with dainties, refresh me with apples’,8 and he asked me things which require reasoning.9 And what is [really] the reason?10 — An animal half of which belongs to a heathen and half to an Israelite may be slaughtered on a Festival, because it is impossible [to eat] as much as an olive of flesh without slaughtering;11 but vows and freewill-offerings may not be slaughtered on a Festival because when the priests receive their portion,12 they receive it from the table of the Most High.13 R. Hisda said: An animal half of which belongs to a heathen and half to an Israelite is permitted to be slaughtered on a Festival, because as much as an olive of flesh is unattainable without slaughtering; [but] dough belonging half to a heathen and half to an Israelite may not be baked on a Festival for it is possible to divide it at the kneading. R. Hana b. Hanilai raised an objection: Dogs’ dough,14 if the shepherds eat of it, is subject to hallah,15 and one may prepare an ‘erub16 therewith, effect a partnership17 therewith, pronounce a blessing over it,18 and say grace after it,19 and it may be baked on a Festival,20 and a man can fulfil his obligation therewith on Passover.21 But why [may it be baked on a Festival]? Surely it is possible for him to divide it during the kneading! — Dogs’ dough is different since it is possible to appease them [the dogs] with carrion. 22 Does then R. Hisda accept the argument of ‘Since’?23 Surely it was stated: He who bakes on a Festival for the weekday, R. Hisda says: He is flagellated; whereas Rabbah maintains: He is not flagellated. R. Hisda says: He is flagellated, [for] we do not say, Since if visitors came to him, it is fit for him [on the festival], it is even now24 [con sidered] fit for him; Rabbah maintains: He is not flagellated, [for] we do maintain [the argument of] ‘Since’?25 — Rather, do not say, ‘Since it is possible [etc.]’, but when, for example, he [the shepherd] has a carcass, so that it is definitely possible to satisfy them [the dogs] therewith.26 They asked of R. Huna: May the [Jewish] inhabitants of the valley27 who are obliged to supply bread28 for the troops, bake [it] on a Festival? — He replied to them: We see’ If they can give some bread [thereof] to a child and they [the soldiers] do not object, then every [loaf] is fit for a child; hence it is permitted; but if not,29 it is forbidden. But surely it was taught: It once happened that Simeon the Temanite did not come to the Academy on the eve [of the Festival]. In the morning Judah b. Baba found him and asked: Why did you not attend yesterday [evening] at the Academy? He replied to him: A troop of soldiers came into our town and wished to plunder the entire city; so we killed a calf for them and fed them and let them depart in peace. Said [Judah] to him: I should be surprised if your gain is not counterbalanced by your loss,30 for surely the Torah said ‘for you’31 but not for heathens. But why so: the [calf] was fit to be eaten [by them]?32 — Said R. Joseph: It was a trefa calf.33 But it was fit for dogs? — Tannaim differ on this; for it was taught: ‘Save that which every soul34 must eat, that only may be done by you’.31 From the implication of the expression ‘every soul’ I might assume also that the soul of cattle is included35 as it is said, ‘And he that smiteth a soul of a beast mortally shall make it good’;36 the text therefore says, ‘for you’ is entirely for God, and hence forbidden. actual fact he has no carrion available and the dough will be eaten in part by the dogs. ‘possible’, reading: ‘For he will certainly satisfy them therewith’. On his reading render, ‘Do not say etc. but (say that we speak of) a case when (the shepherd) has etc. cf. MS.M.]