Beitzah

which how ever is not the case with respect to an egg?1 — He replied: I hold as the Nehardeans who say: [The same holds good] even with respect to an egg; for what is in your mind: perhaps [the month of] Elul will be intercalated?2 Surely R. Hinena b. Kahana said:3 From the days of Ezra and onward we do not find Elul ever intercalated. AND ONE MAY NOT BAKE BREAD IN LARGE LOAVES BUT ONLY IN THIN WAFERS: Our Rabbis taught: Beth Shammai say: One may not bake thick bread on Passover,4 but Beth Hillel permit it; and how much is regarded as thick bread? — Said Rab Huna: A handbreadth, for so we find with respect to the Shewbread [that the loaves were] a handbreadth [in thickness].5 To this Rab Joseph demurred: If they allowed6 this for experts,7 did they also permit it to non-experts?8 If they allowed it in the case of well-kneaded bread,9 are they also to allow it with respect to bread which is not well-kneaded?10 If they allowed it in the case of dry wood,11 would they allow it in the case of moist wood?12 If they allowed it in the case of a hot oven,13 would they allow it in the case of a cold oven?14 If they allowed it in the case of a metal oven,15 would they allow it in the case of a clay oven?16 Said R. Jeremiah b. Abba: I asked my teacher (viz., Rab) privately, what is meant by ‘thick bread’ [and he replied:] a large quantity of bread.17 Others say: R. Jeremiah b. Abba said in Rab's name: I asked my teacher (viz., Rabbi the Holy),18 privately, what is meant by ‘thick bread’, [and he replied:] a large quantity of bread. And why do they call it ‘thick bread’? — Because there is more kneading to be done.19 Alternatively: In the district of this Tanna they called a large quantity of bread thick bread — Consider: [the reason is] that he labours unnecessarily.20 [Then] why teach [particularly] about Passover, this should hold good of other Festivals as well? — It is even so, only the Tanna was dealing with Passover. It was taught likewise: Beth Shammai say: One may not bake a large quantity of bread on a Festival, but Beth Hillel permit it. MISHNAH. HE21 FURTHERMORE GAVE THREE LENIENT RULINGS:22 ONE MAY SWEEP A DINING-ROOM23 AND PUT THE SPICES24 [ON THE FIRE] ON A FESTIVAL, AND ONE MAY PREPARE A ‘HELMETED’ KID ON PASSOVER NIGHT.25 BUT THE SAGES FORBID THESE.26 GEMARA. R. Assi said: The dispute is [only with respect] to perfuming [clothes],27 but when it is for smelling all agree that it is permitted. An objection was raised: One may not sweep a dining-room on a Festival, but in the house of Rabban Gamaliel they did Sweep. R. Eleazar b. Zadok said: Frequently I accompanied my father to the house of Rabban Gamaliel and [observed that] they did not sweep the dining-room on a Festival but they swept it on the eve of the Festival and covered it with sheets. On the morrow when guests came they removed the sheets with the result that the room was automatically swept. They said to him: If so, it is permitted to do the same even on the Sabbath. And one may not put the spices [on the fire] on a Festival, but in the house of Rabban Gamaliel they did put. Said R. Eleazar b. Zadok: Frequently I accompanied my father to the house of Rabban Gamaliel and [observed that] they did not put the spices [on the fire] on a Festival, but they used to bring in iron censers and fill them with the perfume of the incense on the eve of the Festival and stop up the vent-holes on the eve of the Festival. On the morrow when guests came they opened the vent-holes with the resuit that the room was automatically perfumed. They said to him: If so, it is permitted to do the same even on a Sabbath.28 But if stated it was thus stated: R. Assi said: The dispute is when it is for smelling, but when it is for perfuming [clothes] it is forbidden. The scholars asked: May one fumigate29 [fruits] on a Festival? R. Jeremiah b. Abba in Rab's name says: It is forbidden;30 but Samuel says: It is permissible. R. Huna says: It is forbidden because he extinguishes [the charcoal].31 Said R. Nahman to him: Let the Master say because he kindles32 [the spices]? — He answered him: At first he extinguishes and afterwards he kindles.33 Rab Judah says: On charcoal fire it is forbidden,34 manner in the days of the Temple; consequently the Sages forbade this after the destruction of the Temple, since sacrifices might not be brought then. Rabban Gamaliel, however, permits it. epicureans or to people possessing repugnant odours, cf. Keth. 7a (Rashi). permitted the putting of spices on the fire on the Festival. They must then have assumed either that R. Eleazar b. Zadok's memory was at fault or that R. Gamaliel, while in truth holding that it was permitted, did not act on his view out of deference to the Sages who were in a majority. Incidentally we see that the Sages prohibit it even for smelling. Nahman quoted the first only.