Beitzah

Rabina says: In reality you need not reverse [the authorities] for R. Judah was speaking from the point of view of the Rabbis,1 thus: According to my view [the egg] is permitted even on the first day, because it is food separated [from the hen]; but according to your opinion, you should at least agree with me that it is permitted on the second day, for they2 are two distinct days of holiness.3 And the Rabbis answered him: No, [the two days] are one [continuous day of] holiness. Rabina, the son of R.’Ulla, says: [We are dealing] here with a hen kept for laying eggs, and R. Judah4 is consistent with his view, for he holds [the interdict of] mukzeh.5 An objection was raised: Both an egg laid on a Sabbath and an egg laid on a Festival may not be moved to cover therewith a vessel,6 nor to support therewith the leg of a bed;7 but a vessel may be placed over it so that it should not be broken; and if in doubt,8 it is forbidden; and if it got mixed up with [even] a thousand [eggs], they are all forbidden.9 This is well, according to Rabbah, who says [that it is] ‘on account of preparation’,10 [then it is a] doubt with respect to a Biblical prohibition, and every doubt with respect to a Biblical prohibition [must be decided] with stringency. But according to R. Joseph and R. Isaac, who say [that it is] ‘a preventive measure’, then it is a doubt with respect to a Rabbinical enactment, and every doubt with respect to a Rabbinical enactment [is resolved] with leniency!11 — The last clause [of the text] deals with a doubt of trefa.12 If so, consider the latter clause; ‘and if it got mixed up with a thousand [eggs] they are all forbidden’. Now if you say that the doubt is whether [the egg was laid on] a Festival or on a weekday,13 it is well, because [the egg] is an object which can become [otherwise] permitted,14 and any object which can become [otherwise] permitted is not neutralized even in a thousand [times its quantity].15 But if you say that it is a doubt of trefa, then [the egg] is an object which cannot become [otherwise] permitted and should therefore] be neutralized by a greater number [than itself].16 And if you answer ‘an egg is valuable and is not neutralized by a greater number,’ this17 would be correct according to him who says that we learnt ‘whatsoever one is wont to count’.18 But according to him who says that we learnt ‘that which one is wont to count’, what is to be said?19 For we have learnt:20 If one had trusses of fenugreek of kil'ayim of a vineyard21 they are to be burnt;22 if they got mixed up with others23 and these [again with others,24 they are all to be burnt. This is the opinion of R. Meir. But the Sages say: [The forbidden trusses] are neutralized in [a majority of the proportion of] one in two hundred. For R. Meir used to say: That which one is wont to count [when selling] disqualities.25 But the sages say: Only six things26 render [the whole] prohibited — R. Akiba says: seven — and they are as follows: The nuts of Perek,27 and the pomegranates of Baden,27 casks spigoted, beetroot-tops,28 cabbage stalks29 and Greek gourds. R. Akiba adds also the loaves of a householder.30 Those mixtures which are subject to the law of ‘Orlah, [impart the prohibition of] ‘Orlah,31 and those which are subject to the law of Kil'ayim of a vineyard [impart the prohibition of] Kil'ayim of a vineyard.32 And it was stated thereon that R. Johanan said: We learnt,33 ‘that which one is wont to count [when selling]’; and Resh Lakish said: We learnt: ‘whatsoever one is wont to count [when selling].’ [Now the text]34 would be well according to the opinion of Resh Lakish; but according to the opinion of R. Johanan, what can be said? R. Papa replied: This Tanna35 is the author [of the teaching] concerning the ‘litra of dried figs’, who says that anything which [is sold] by number, even though [its prohibition is] a Rabbinical enactment, is not annulled, how much more so when it is Biblical.36 For we have learnt:37 If a litra of dried figs38 was pressed upon the top of a jar39 and he does not know on which jar it was pressed, or on the top of a barrel and he does not know on which barrel it was pressed, or on top of a basket40 and he does not know on which basket it was pressed, R. Meir maintains [that] R. Eliezer 1927 p. 44; 72, 1928. pp. 391-5, where this Baraitha is discussed, and where it is shown that this was done for magical purposes. commodities. Though normally a certain portion of the latter is sufficient to neutralize the former, that does not operate if the former is destined to become permitted without recourse to neutralization. Hence, in our case, where the egg was laid on a Festival-day and is forbidden for that day only, but not after, if that egg got mixed up with no matter how many others on the day it was laid, it is not neutralized, but all are forbidden on that day. Cf. B.M., Sonc. ed. p. 314, note 2. occasionally sold in bulk are also sold in units and therefore do not merge in the majority. Whatsoever is more comprehensive than that. According to the former teaching, neutralization is not permitted in the case of any objects which are regarded as of sufficiently high commercial value to be sold in units rather than in bulk. According to the latter teaching, neutralization is permitted in all cases except those where the objects are of such a high value that they are not sold save by counting single units. V. Yeb., sonc. ed,. p. 551 n. 11. also Yeb., Sonc. ed. p. 552, n. 4 and 9. former to mean cracknuts. Cf. A.Z., Sonc. ed. p. 354, note 4. forbidden. The use is wholly forbidden during the first three years. to one fortieth) that must be given to the priests from the produce of the harvest and can only become neutralized in a quantity 100 times itself. V. Num. XVIII, 8; Deut. XVIII, 4, where corn, wine, and oil are mentioned but not fruit. The requirement to give terumah of fruit is only a Rabbinical enactment.