Beitzah

It is a preventive measure lest one climbs [a tree] and plucks [its fruit];1 but this2 is itself [only] a preventive measure: should we then come and enact one preventive measure to safeguard [another] preventive measure! — Both3 are one preventive measure.4 R. Isaac said: It is a preventive measure on account of [the consuming of] juices exuding [from fruit].5 Said Abaye to him: What is the reason that juice exuding [from fruit on a Festival] is forbidden? It is a preventive measure lest one [purposely] squeezes out [the juice];6 [thus] this is itself [only] a preventive measure; should we then come and enact one preventive measure against [the breach of] another preventive measure! — Both7 are one preventive measure.8 All [the other Rabbis] do not explain9 as R. Nahman does, in accordance with our objection.10 Likewise they do not explain as Rabbah, because they do not accept [his rule of] Hakanah.11 But why does not R. Joseph explain as does R. Isaac? — He will answer you: An egg is food and fruit is food, excluding juice which is not food [but a beverage]. And why does not R. Isaac explain as does R. Joseph? — He will answer you: An egg is enclosed [in the hen] and juice is enclosed in the fruit, excluding fruit which is exposed all the time. R. Johanan also is of the opinion that it is a preventive measure on account of [the consuming of] juices exuding [from fruit]. For R. Johanan pointed out a contradiction between one statement of R. Judah and another statement and [also] reconciled it: We have learnt: You may not squeeze fruit12 to bring out juice, and [even] if the juice exuded of itself it is [still] forbidden. R. Judah says: If [the fruit was intended] as an eatable, what exudes is permitted; but if [it was kept] for its juice, then what exudes is forbidden.13 So we see that according to R. Judah [what exudes from] anything [kept] as eatables is [regarded] as food separated.14 But contrast this with the following: R. Judah further said:15 One may stipulate on the first day of the [New Year] Festival with respect to a basket of fruit16 and eat it on the second [day];17 similarly an egg laid on the first [day] may be eaten on the second.18 Only ‘on the second’, but not on the first!19 And R. Johanan answered: The statement must be reversed.20 Now since he [R. Johanan] contrasts them with each other, infer from this that there is one and the same reason.21 egg was included, being regarded as a fallen fruit. Festival. exuding juice the egg was included. of the two days is holy, the owner can make a conditional statement on the first day as follows: if to-day is not the Festival, then let this specified portion be the tithe for the rest; if, on the other hand, to-day is the Festival, then let what I have just said be void. On the second day he says likewise: If to-day is not the Festival, then let the specified portion be the tithe; if to-day is the Festival, then the specified portion is already tithe. By means of these two conditional statements the owner can, on the second day, proceed to eat the fruit, for it has been tithed either on the first or second day. V. ‘Er. 39b. day; and if the first day was not the holy day then the egg may also be eaten on the second day because it was not laid on a Festival. ‘Er. 39b. respect to the juice being permitted to be consumed on the Festival itself. At present it is assumed that the reference here is to a hen kept for food. juice to be consumed but his opponent, the anonymous Tanna. prohibition of squeezing juice from fruit on a Festival.