משנה: בֵּיצָה שֶׁנּוֹלְדָה בְּיוֹם טוֹב בֵּית שַׁמַּאי אוֹמְרִים תֵּיאָכֵל. וּבֵית הִלֵּל אוֹמְרִים לֹא תֵּיאָכֵל. MISHNAH: An egg was laid on a holiday. The House of Shammay say that it may be eaten1The preparation of food is permitted on a holiday (Exodus.12.16">Ex. 12:16), but this is restricted to foodstuffs which were available before the start of the holiday. The House of Shammai hold that an entire chicken is food since slaughter for food is permitted on the holiday, and since everybody agrees that an egg found inside a slaughtered chicken on a holiday is permitted food, there is no reason to consider a laid egg as something different., but the House of Hillel say that it may not be eaten2The House of Hillel consider the laid egg as a new entity which did not exist before the holiday and which therefore is muqṣeh and may not be moved..
הלכה: בֵּיצָה שֶׁנּוֹלְדָה בְּיוֹם טוֹב כול׳. מַה טַעֲמוֹן דְּבֵית שַׁמַּי. מוּכֶנֶת הִיא עַל גַּב אִמָּהּ. מַה טַעֲמוֹן דְּבֵית הִלֵּל. נַעֲשִׂית כְּמוּקְצֵה שֶׁיָּבַשׁ וְלֹא יָדַע בּוֹ. אִילּוּ מוּקְצֶה שֶׁיָּבַשׁ וְלֹא יָדַע בּוֹ שֶׁמָּא אֵינוֹ אָסוּר. וְהָא תַנֵּי. הַשּׁוֹחֵט אֶת הַתַּרְנְגוֹלֶת וּמָצָא בְתוֹכָהּ בֵּצִים אַף עַל פִּי גְמוּרוֹת הֲרֵי אֵילּוּ מוּתָּרוֹת. רִבִּי חֲנַנְיָה וְרִבִּי מָנָא. חַד אָמַר. לֹא דוֹמֶה טַעַם אֲכִילָתָהּ מִבְּפְנִים לְטַעַם אֲכִילָתָהּ מִבַּחוּץ. וְחוֹרָנָה אָמַר. שֶׁאֵינָהּ נִגְמֶרֶת לָאֶפְרוֹחַ עַד שֶׁתֵּצֵא לַחוּץ. מָה הֵן בָּחָלָב. נֹאמַר. אִם הָיוּ מְעוּרוֹת לַגִּידִים אֲסוּרוֹת. וְאִם לָאו מוּתָּרוֹת. HALAKHAH: “An egg was laid on a holiday,” etc. What is the reason of the House of Shammai? It is prepared in its mother’s body4Since a chicken may be slaughtered as food on a holiday, it was available all the time and therefore its eggs should not be treated differently.
For most of Chapter 1 there exist one or two parallel Genizah fragments edited by L. Ginzberg in his Yerushalmi Fragments, pp. 154–172, noted G and G, 302–303 (G).. What is the reason of the House of Hillel? It is like muqṣeh which dried without him realizing it5While muqṣeh is the technical term for anything which is not available to be moved on the holiday or Sabbath, the original meaning is “cut-up”, viz., a heap of cut-up figs lying on the flat roof to ferment and to be made into fig cakes. During the fermentation process the mass is inedible; therefore it has become the paradigm of anything not currently available for use. Here the original meaning is intended. If the owner had inspected his roof on the eve of the holiday he would have realized that the figs were ready food for the holiday and therefore falling under the category of “prepared food” permitted on Sabbath and holiday. But since at sundown of the holiday he had no knowledge of the situation, the figs were not available to him at the start of the holiday and therefore remain forbidden for the rest of the holiday. Similarly, since the owner of the chicken does not know that the egg (which is completely formed with its hard shell) will be laid on the holiday, since it was not available at the start it cannot become available later., and is muqṣeh which dried without him realizing it not forbidden? But was it not stated6Tosephta 1:2, Beitzah.2b">Babli 2b, Beitzah.6b">6b., “if one slaughters a chicken and found eggs inside it, even if they are complete7With shell. they are permitted”? Rebbi Ḥananiah and Rebbi Mana. One said, its taste when eaten from its inside is not comparable to its taste when eaten from the outside. But the other said, it is not completed for a chick8It cannot be used for hatching a new chick. The Yerushalmi presumes that every egg potentially is either food or material for hatching, disputed by the Beitzah.2a">Babli, 2a. until it comes outside. What are they with milk9Meat is forbidden to be used with milk. A laid egg may be used with either milk or meat. What is the status of a complete egg found inside a slaughtered chicken?? Let us say, if they are connected to blood vessels they are forbidden, otherwise permitted10Cf. Beitzah.6b">Babli 6b..
הַכֹּל מוֹדִין בְּבֵיצָה שֶׁיָּצָא רוּבָּהּ מֵעֶרֶב יוֹם טוֹב שֶׁהִיא נֶאֱכֶלֶת בְּיוֹם טוֹב. מַה פְלִיגִין. בְּשֶׁיָּצָא מִיעוּטָהּ. בֵּית שַׁמַּי אוֹמְרִים תֵּיאָכֵל. וּבֵית הִלֵּל אוֹמְרִים לֹא תֵּיאָכֵל. כְּשֵׁם שֶׁהִיא אֲסוּרָה לֶאֱכֹל כָּךְ הִיא אֲסוּרָה לְטַלְטֵל. נִתְעָֽרְבָה אַחַת בְּמֵאָה אוֹ אַחַת בְּאֶלֶף כּוּלָּן אֲסוּרוֹת. מַה. כְּמָאן דְּאָמַר. סָפֵק הָכֵן אָסוּר. בְּרַם כְּמָאן דְּאָמַר. סָפֵק הָכֵן מוּתָּר. מוֹדֶה הוּא הָכָא שֶׁהוּא אָסוּר. נְשָׁרִין סָפֵק מֵהַיּוֹם נָֽשְׁרוּ סָפֵק מֵאֶתְמוֹל נָֽשְׁרוּ. בְּרַם הָכָא יֵשׁ כָּאן אַחַת לֵאֱסוֹר וְהִיא מוֹכַחַת עַל כּוּלָּן. “Everybody agrees that an egg of which a major part was laid before the start of the holiday may be eaten on the holiday11Tosephta 1:3; in one version in the Beitzah.7a">Babli 7a (Bekhorot.8a">Bekhorot 8a) this holds true even if the egg in the meantime had again disappeared into the body of the chicken.”. Where do they disagree? If a minor part came out, where the House of Shammai say that it may be eaten, but the House of Hillel say that it may not be eaten12This is a logical consequence of the preceding statement. Since we consider an egg of which more than half is visible as completely laid, an egg of which less that half is visible is not laid at all and therefore is an egg totally laid on the holiday and not food available earlier.. “13Tosephta 1:3; Beitzah.3b">Babli 3b,Beitzah.4a">4a, Shabbat.43a">Šabbat 43a. On the holiday (and Sabbath) one may move only things which may be used on the day (except if one needs the place occupied by an unusable implement, when one may clear the place.) Since the egg is neither food nor a usable implement, it cannot be moved. Just as it is forbidden as food so it is forbidden to be moved. If one was mixed with a hundred or a thousand, they are all forbidden14In general, if prohibited material is a small minority in permitted material, it may be disregarded. For example, passive non-kosher ingredients in food may be disregarded if they constitute less than 1/60 of the permitted food. But if the prohibition either will disappear by itself (as in the case of an egg laid on the holiday which is permitted food on the next day) or may be removed by some action, no such disregard is permitted; the entire mixture is prohibited until the prohibition disappears.”. How? Following him who said, if the preparation is in doubt it is forbidden; but him who said, if the preparation is in doubt it is permitted, here he agrees that it is forbidden. For wind-fall there is a doubt where it fell today or fell yesterday, but here one is forbidden and it is proof for all of them15If fruit is found under a fruit tree on the holiday, there is a doubt whether it is forbidden as fallen on the holiday or whether it is permitted as fallen before the holiday. Therefore if this fruit is put into a basket with many other fruits, there is a doubt whether any of this is forbidden. If we hold that the requirement to use only food available before the holiday is biblical (cf. Exodus.16.23">Ex. 16:23) the wind-fall is forbidden, but if the requirement is rabbinic and traditional, the wind-fall is permitted cf. Beitzah.24a">Babli 24a. There is nothing clearly forbidden and the rule spelled out at the end of the preceding note cannot be applied. But if an egg was laid on the holiday, for the House of Hillel it certainly is forbidden and therefore the rule which forbids the mixture for the day can be applied..
אֲחֵרִים אוֹמְרים מִשֵּׁם רִבִּי לִעֶזֶר. תֵּיאָכֵל הִיא וְאִמָּהּ. [מָהוּ תֵּאָכֵל הִיא וְאִמָּהּ.] אָם הָֽיתָה אִמָּהּ מוּכֶנֶת לִשְׁחִיטָה תְהֵא מוּתֶּרֶת. וְאִם לָאו אֲסוּרָה. וְאֵין כָּל הַתַּרְנוֹגְלִים מוּכָנִין לִשְׁחִיטָה. אָמַר רִבִּי בָּא. תֵּיאָכֵל בְּהָכֵינָהּ שֶׁלְאִמָּהּ. Others say in the name of Rebbi Eliezer: It may be eaten together with its mother16Even a follower of the House of Hillel may eat the egg laid on the holiday if he also eats its mother since then the egg was food at the start of the holiday (Beitzah 1:1:2" href="/Jerusalem_Talmud_Beitzah.1.1.2">Note 6).. [What means, “it may be eaten together with its mother”?]17Corrector’s addition, justified by G. If its mother was prepared for slaughter18This is an objection to R. Eliezer’s statement. If the chicken is raised to produce eggs, it is not food and therefore not prepared for the holiday, nor can be its egg before it is laid.. But are not all chickens prepared for slaughter19Since a chicken which does not lay eggs anymore also is eaten, every chicken is potential food.? Rebbi Abba said, it may be eaten based on its mother’s preparation20Even a follower of the House of Hillel may eat the egg laid by a chicken raised for its meat. Beitzah.2a">Babli 2a..
עֵגֶל שֶׁנּוֹלַד בְּיוֹם טוֹב מוּתָּר. שֶׁהוּא מַתִּיר עַצְמוֹ לַשְּׁחִיטָה. רִבִּי זְעוּרָה בָעֵי. מְעַתָּה מִדְבָּרִית תְּהֵא מוּתֶּרֶת. שֶׁהִיא מַתֶּרֶת עַצְמָהּ בַּשְּׁחִיטָה. צְבִיָיה תְּהֵא מוּתֶּרֶת. שֶׁהִיא מַתֶּרֶת עַצְמָהּ בַּשְּׁחִיטָה. חָזַר רִבִּי זְעוּרָה וְאָמַר. עֵגֶל מֵאֶתְמוֹל הוּא גוֹמֵר. בְּרַם הָכָא. בּוֹ ביּוֹם נִגְמְרָה בוֹ בַיּוֹם נוֹלְדָה. אָמַר רִבִּי בָּא. אַתְיָיא כְמָאן דְּאָמַר. הַבְּהֵמָה יוֹלֶדֶת לַחֳדָשִׁים מְקוּטְעִין. בְּרַם כְּמָאן דְּאָמַר. בְּהֵמָה יוֹלֶדֶת לַחֳדָשִׁים מְסוּיָימִין. הַגַּע עַצְמָךְ שֶׁסִּיֵים אֵימָתַי עָלָה עָלֶיהָ זָכָר. גּוֹזָל שֶׁנּוֹלָד בְּיוֹם טוֹב מוּתָּר. שֶׁהוּא מַתִּיר עַצְמוֹ בַשְּׁחִיטָה. לֹא כֵן תַּנֵּי. בֵּיצִים שֶׁרִיקִימוּ. גּוֹזָלִים שֶׁלֹּא הֶעֱלוּ עֲלֵיהֶן כְּנָפַיִם אֲסוּרִין מִשּׁוּם שֶׁקֶץ. וְאֵין לוֹקִים עֲלֵיהֶן מִשּׁוּם נְבֵילָה. וְאָמַר רִבִּי חַגַּי. וִאֲפִילוּ שְׁחָטָן. אָמַר רִבִּי אָבוּן. תִּיפְתָּר בְּאִילִּין דְּנָפְקִין וְכַנְפֵיהוֹן עֲלֵיהוֹן. A calf born on a holiday is permitted since it permits itself by slaughter21An unborn calf inside its mother does not need separate slaughter; its mother’s slaughter also permits the calf which is considered part of its mother’s body. But once it is born, it must be slaughtered to become food. Since the birth on the holiday introduces the duty of slaughtering, an action to satisfy this duty removes also the rabbinic prohibition of moving the animal.. Rebbi Ze`ira asked, in that case an animal kept outside should be permitted since it permits itself by slaughter22A domestic animal kept all year outside, far from permanent human dwellings, may not be cared for on the holiday (Beitzah 5:7:1" href="/Jerusalem_Talmud_Beitzah.5.7.1">Mishnah 5:7), therefore certainly it is not prepared to be food of the holiday. This seems to contradict the earlier statement., deer should be permitted since it permits itself by slaughter23Since one is prohibited from catching deer, it cannot possibly be holiday food unless caught before the holiday.. Rebbi Ze`ira came back and said, a calf is fully formed the day before, but here24In the case of the chicken egg. it was born on the day it was fully formed. Rebbi Abba said, this follows him who said that an animal gives birth after split months; but what is for him who said, an animal gives birth after a fixed number of months25Bekhorot.21a">Babli Bekhorot 21a, a disagreement whether cattle gives birth after a full 9 months or not. If the number of days of gestation is not fixed, the owner of the pregnant animal cannot have the intention to use the unborn calf as food on the holiday since he could not know the prospective date of birth.? Think of it, that he knew when a male had mounted it26In this case it might be possible to compute the day of birth in advance and the calf would be food if that day is a holiday.. A pigeon chick born on a holiday is permitted since it permits itself by slaughter28An egg is permitted only if no chick developed. A fully formed chick in an egg still is not considered a chick but a forbidden egg; even if a human takes away the shell and slaughters the chick it is the slaughter of an egg which cannot possibly permit any food which was forbidden.; did we not state, an egg which had started to develop, and chicks which do not yet have wings are forbidden as abomination, but one does not whip because of carcass meat? And Rebbi Ḥaggai said, even if he slaughtered them28An egg is permitted only if no chick developed. A fully formed chick in an egg still is not considered a chick but a forbidden egg; even if a human takes away the shell and slaughters the chick it is the slaughter of an egg which cannot possibly permit any food which was forbidden.. Rebbi Abun said, explain it about those born with wings29For these the argument of Beitzah 1:1:5" href="/Jerusalem_Talmud_Beitzah.1.1.5">Note 21 applies..
רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹסֵה בֶּירִבִּי חֲנִינָה שְׁאִיל. כָּל־שֶׁתַּשְׁמִישׁוֹ בַיּוֹם מוֹלִיד בַּיּוֹם. בַּלַּיְלָה מוֹלִיד בַּלַּיְלָה. הָתִיבוֹן. הֲרֵי הַתַּרְנְגוֹלֶת הֲרֵי אֵין תַּשְׁמִישָׁהּ אֶלָּא בַיּוֹם וְהִיא יוֹלֶדֶת בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. אָמַר רִבִּי אָבוּן. שַׁנָיָיא הִיא. שֶׁכֵּן הִיא יוֹלֶדֶת בְּלֹא זָכָר. רִבִּי זְעוּרָא בְשֵׁם גִּידּוּל. עֵגֶל שֶׁנּוֹלַד מִן הַטִּרֵפָה בְּיוֹם טוֹב מוּתָּר. נַעֲשֶׂה כְדָבָר מוּכָן טָמוּן בְּדָבָר שֶׁאֵינוֹ מוּכָן. Rebbi Abbahu in the name of Rebbi Yose ben Rebbi Ḥanina (asked)30Delete with G,G.: 31Beitzah.7a">Babli 7a, Bekhorot.8a">Bekhorot 8a. Any which has sexual relations during daytime gives birth during daytime, during nighttime gives birth during nighttime. They objected, does a chicken not have sexual relations only during daytime and it gives birth both during daytime and nighttime32Denied by the Beitzah.7a">Babli 7a which holds that chicken eggs are laid only during daytime and therefore an egg found in the nest at early dawn of a holiday is permitted as laid the day before.? Rebbi Abun said, there is a difference, since it gives birth without a male33It may lay several eggs from one fertilization by a male.. Rebbi Ze`ira34In both Genizah texts, Ze`ur (distinct from Ze`urah = Ze`ira). in the name of Giddul: A calf born from a ṭerefa35An animal which cannot be expected to live for another 12 month; practically an animal injured or missing a limb or organ enumerated in Ḥulin Chapter 3. The meat from such an animal is biblically prohibited. on a holiday is permitted; it has the status of something prepared36As food for the holiday. The calf is permitted food, the mother is not. Before the birth the calf was forbidden as ṭerefa, now it is permitted and permits itself by slaughter. hidden in something not prepared.
תַּמָּן תַּנִּינָן. בֵּיצַת נְבֵילָה אִם יֵשׁ כַּיּוֹצֵא בָהּ נִמְכֶּרֶת בַּשּׁוּק מוּתֶּרֶת. וְאִם לָאו אֲסוּרָה. כְּדִבְרֵי בֵית שַׁמַּי. וּבֵית הִלֵּל אוֹסְרִין. מַה טַעֲמָא דְבֵית שַׁמַּי. גְּמוּרָה הָֽייְתָה עַד שֶׁלֹּא תִתְנַבֵּל. מֵעַתָּה אֲפִילוּ אֵין כַּיּוֹצֵא בָהּ נִמְכֶּרֶת בַּשּׁוּק תְּהֵא מוּתֶּרֶת. אִם אוֹמֵר אַתְּ כֵּן. נִמְצֵאתָ מַתִּיר שְׁלָל שֶׁלְבֵּיצִים. וּבֵית שַׁמַּי כְמִשְׁנָה הָרִאשׁוֹנָה. וּבֵית הִלֵּל כְּמִשְׁנָה הָאַחֲרוֹנָה. It has been said elsewhere: the egg from a carrion is of permitted use when similar ones are sold in the market; otherwise it is forbidden, according to the opinion of Shammai; Hillel forbids it in any case. What is the reason of the House of Shammai? Shammai allows it because he assumes that the egg was matured before the defect occurred in the animal.
If this is so, why should the permission depend on the suitability of the egg for sale in the market? If this is not the case, one would be allowed to eat even the egg that is still attached to the ovary (an integral part of the carrion and forbidden).
Is it true that Shammai conforms to the latter Mishna and Hillel to the former?
דְּאָמַר רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִין. אֵין מַעֲמִידִין לֹא בְקֵיבַת הַנְּבֵילָה וְלֹא בְקֵיבַת הַגּוֹי. חָֽזְרוּ לוֹמַר. מַעֲמִידִין בְּקֵיבַת הַנְּבֵילָה וְאֵין מַעֲמִידִין בְּקֵיבַת הַגּוֹי. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. שְׁמוּאֵל בַּר אַבָּא בָּעֵי. מַה. כְּרִבִּי אֱלִיעֶזֶר. דְּרִבִּי לִיעֶזֶר אָמַר. סְתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. רִבִּי יָסָה בְשֵׁם רִבִּי יוֹחָנָן הָכֵין. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִין. אֵין מַעֲמִידִין לֹֹֹא בְּקֵיבַת הַנְּבֵילָה וְלֹא בְקֵיבַת הַגּוֹי. חָֽזְרוּ לוֹמַר. מַעֲמִידִין בֵּין בְּקֵיבַת הַנְּבֵילָה בֵּין בְּקֵיבַת הַגּוֹי. אָמַר רִבִּי יוֹסֵי. [לִשַׁן] מַתְנִיתָה מְסַייְעָה לְרִבִּי חִיָיה בַּרַ בָּא. קֵיבַת הַנָּכְרִי וְקֵיבַת הַנְּבֵילָה אֲסוּרָה כְּמִשְׁנָה רִאשׁוֹנָה. כְּשֵׁירָה שֶׁיָּֽנְקָה מִן הַטְּרֵיפָה קֵיבָתָהּ אֲסוּרָה כְּמִשְׁנָה הָרִאשׁוֹנָה. וּטְרֵיפָה שֶׁיָּֽנְקָה מִן הַכְּשֵׁירָה קֵיבָתָהּ מוּתֶּרֶת כְּמִשְׁנָה אַחֲרוֹנָה. וַאֲפִילוּ דְּיִסְבְּרוּן בֵּית שַׁמַּי (לְ)[כְּ]בֵית הִלֵּל כְּמִשְׁנָה (הָרִאשׁוֹנָה) [הָאַחֲרוֹנָה]. בֵיצָה גִּידוּלֵי גוּפָהּ. קֵיבָה מִמָּקוֹם אַחֵר בָּאָת. וְאַתְיָא כַּהִיא דְּאָמַר רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן. מַעֲשֶׂה בְּבָנָיו שֶׁלְיְהוּדָה בֶּן שַׁמּוּעַיי שֶׁבִּיקְעוּ לָהֶם זְאֵבִים יוֹתֵר מִשְּׁלֹשׁ מֵאוֹת צֹאן. וּבָא מַעֲשֶׂה לִפְנֵי חֲכָמִין וְהִתִּירוּ קֵיבוֹתֵיהֶם. אָֽמְרוּ. בֵּיצָה גִּידוּלֵי גוּפָהּ. קֵיבָה מִמָּקוֹם אַחֵר בָּאָת. 38A slightly corrupt parallel to this text is in Avodah zarah 2:7, Notes 293–302. Rebbi Ḥiyya in the name of Rebbi Joḥanan: At first they were saying, one curdles39To make cheese. Chullin.116a">Babli Ḥulin 116a. neither with the stomach content of the carcass40An animal which was not slaughtered following the rules of ritual slaughter. whose flesh therefore is forbidden as meat. nor with the stomach contents of the Gentile41“Gentile’s stomach content” naturally means “stomach content of animal slaughtered by a Gentile.”. They changed to say, one curdles with the stomach content of the carcass but not with the stomach contents of the Gentile. Rebbi Yose ben Abun said, Samuel bar Abba asked: Does this follow Rebbi Eliezer, since Rebbi Eliezer said, the thoughts of the Non-Jew are about pagan worship42Does this follow R. Eliezer (whom practice does not follow in general) since it treats Gentile rennet as more problematic than the one derived from a carcass? Since here practice is said to follow R. Eliezer, the tradition seems questionable; one has to search for parallel traditions either to confirm or to reject.? Rebbi Yasa in the name of Rebbi Joḥanan: Originally, they said, one does curdle neither with carcass stomach contents nor with Gentile’s stomach contents. They changed to say, one does curdle with carcass stomach contents and with Gentile’s stomach contents. Rebbi Yose said, the language of a baraita supports Rebbi Ḥiyya bar Abba43The first version which keeps the prohibition of rennet from Gentile sources.: Stomach contents of a Gentile or a carcass is forbidden following the original teaching. The stomach contents of a qualified animal which suckled from a ṭerefa35An animal which cannot be expected to live for another 12 month; practically an animal injured or missing a limb or organ enumerated in Ḥulin Chapter 3. The meat from such an animal is biblically prohibited. are forbidden following the former teaching, and the stomach contents of a ṭerefa which suckled from a qualified one are permitted following the later teaching. And even if the House of Shammai would argue like the House of Hillel in the first teaching, an egg is a growth of its body44This now connects the discussion with the Mishnah here. The problem is to understand the position of the House of Hillel since the preparation of food is permitted on a holiday (Exodus.12.16">Ex. 12:16). According to the Babli and one opinion in the Yerushalmi the prohibition applies only to eggs laid by chickens raised to produce eggs. Then the mother was not food at the start of the holiday. While the egg is food according to everybody, for the House of Hillel it cannot change its character from non-food to food on the holiday. Then the question is raised why milk which is prohibited as food before being ingested by a ruminant becomes permitted by the animal’s stomach. In this question, the revised ruling in matters of rennet would agree with the stance of the House of Shammai. But the answer is that the two cases cannot be compared; the stomach contents of an animal never were part of the animal and do not have the latter’s status.; the contents of the stomach come from the outside. It parallels what Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan: It happened to the sons of Jehudah ben Shamuai that wolves tore more than 300 of their flock. The case came before the Sages who permitted their stomach contents45T he latter teaching which permits rennet from animals prohibited as meat is confirmed by a ruling in an actual case.. They said, an egg is a growth of its body; the contents of the stomach come from the outside.
נוֹלְדָה בְיוֹם טוֹב תֵּיאָכֵל בַּשַּׁבָּת. בַּשַּׁבָּת תֵּיאָכֵל בְּיוֹם טוֹב. רִבִּי יוּדָה אָמַר מִשֵּׁם רִבִּי לִיעֶזֶר. הִיא הַמַּחֲלוֹקֶת. בֵּית שַׁמַּי אוֹמְרִים. תֵּיאָכֵל. וּבֵית הִלֵּל אוֹמְרִים. לֹא תֵיאָכֵל. רִבִּי חֲנִינָה הוֹרֵי לְצִיפּוֹרָאֵיי בְּסִפְחֵי חַרְדָּל וּבְבֵיצָה כְרִבִּי יוּדָה. עָאַל רִבִּי יוֹחָנָן וְדָרַשׁ לְהוֹן כְּרַבָּנִן דְּהָכָא וּכִרַבָּנִן דְּתַמָּן. רִבִּי אַבָּא בַּר זְמִינָא בְשֵׁם רִבִּי יוֹצָדָק. מִן קוֹמֵי אִילֵּין תַּרִתִּין מִילַּיָיא נִחַת רִבִּי יוֹחָנָן מִן צִיפּוֹרִין לְטִיבֵּרִיָּא. אָמַר. מַה אַייתִיתוֹן לִי הָהֵן סַבָּא [דַּאֲנָא] שָׁרֵי וְהוּא אָסַר וְאָסַר וְהוּא שָׁרֵי. אָמַר רִבִּי בָּא. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי יָסָא וּבְעָא מֵעֲבַד כְּרִבִּי יוֹחָנָן. כַּד שָׁמַע דְּרַב וְרִבִּי חֲנִינָה [תְּרַוֵּיהוֹן] פְּלִיגִין שְׁרַע מִינָהּ. “If it was laid on the holiday it may be eaten on the Sabbath, on the Sabbath it may be eaten on the holiday46An egg laid on a holiday which is a Friday may be eaten on the following Sabbath; and an egg laid on a Sabbath may be eaten on a holiday which is on the following Sunday.. Rebbi Jehudah said in the name of Rebbi Eliezer, this is the disagreement. The house of Shammai say that it may be eaten, but the House of Hillel say that it may not be eaten47Tosephta 1:3, Beitzah.4a">Babli 4a. According to R. Eliezer, the House of Hillel hold that the prohibition of newly available food on Sabbath and holiday is biblical; therefore since the egg was unavailable one moment before the start of the Sabbath it is unavailable on the Sabbath. For the anonymous majority and the House of Shammai the prohibition is rabbinical; since holiday and Sabbath represent two different kinds of holiness, the prohibition on one day has no influence on the other day..” Rebbi Ḥanina instructed the Sepphoreans about spontaneous growth of mustard48In the Sabbatical year, as exception to R. Simeon’s rule that all spontaneous growth of cultivated plants are forbidden in the Sabbatical. and about the egg following Rebbi Jehudah. Rebbi Joḥanan came and preached to them following the rabbis here and the rabbis there49That spontaneous growth of mustard is forbidden as object of trade, and that an egg laid on the holiday was permitted on the Sabbath. From here on to the end of the next paragraph the text also is in Ševi`it 9:1 (Notes 22–30,שׁ).. Rebbi Abba bar Zemina in the name of Rebbi Joṣadaq: Because of these two things did Rebbi Joḥanan descend from Sepphoris to Tiberias. He said, why did you bring me this old man, what I am permitting he prohibits, what I am prohibiting he permits50The historicity of this remark is doubtful since R. Joḥanan was R. Ḥanina’s student in Sepphoris (at least in Aggadah). It is reasonable to accept the fact that R. Joḥanan went to Tiberias to become there Chief Rabbi.. Rebbi Abba said, there came a case before Rebbi Yasa and he wanted to act following Rebbi Joḥanan but when he heard that Rav and Rebbi Ḥanina disagreed he refrained.
דְּאִיתְפַּלְּגוֹן. שְׁיֵרֵי פָתִילָה שְׁיֵרֵי מְדוּרָה שְׁיֵרֵי שֶׁמֶן שֶׁכָּבוּ בַשַּׁבָּת. מָהוּ לְהַדְלִיקָם בְּיוֹם טוֹב. רַב וְרִבִּי חֲנִינָה תְּרֵיהוֹן אָֽמְרִין. אָסוּר. וְרִבִּי יוֹחָנָן אָמַר. מוּתָּר. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוּדָן. מַה אַפְכַּן לָהּ פְּתִילָה גַּבֵּי בֵיצָה. אֲמַר לֵיהּ. מִן מַה דַאֲנָן חֲמֵיי רַבָּנִן מְדַמֵּיי לָהּ. הָדָא אָֽמְרָה. הִיא הָדָא הִיא הָדָא. מִשֵּׁם אַרְבָּעָה זְקֵנִים אָמְרוּ. הַנֶּאֱכַל עֵירוּבוֹ בָּרִאשׁוֹן הֲרֵי הוּא כִבְנֵי עִירוֹ בַּשֵּׁינִי. רַב חוּנָה בְשֵׁם רַב. הֲלָכָה כְּאַרְבָּעָה זְקֵינִים. רַב חִסְדָּא בָעֵי. מִחְלְפָה שִׁיטָּתֵיהּ דְּרַב. תַּמָּן הוּא עֲבַד לָהּ שְׁתֵּי קְדוּשּׁוֹת. וְהָכָא הוּא עֲבַד לָהּ קְדוּשָּׁה אַחַת. דְּאִיתְפַּלְּגוֹן. שְׁיֵרֵי פְתִילָה שְׁיֵרֵי מְדוּרָה שְׁיֵרֵי שֶׁמֶן שֶׁכָּבוּ בַשַּׁבָּת. מָהוּ לְהַדְלִיקָם בְּיוֹם טוֹב. רַב וְרִבִּי חֲנִינָה תְּרֵיהוֹן אָֽמְרִין. אָסוּר. וְרִבִּי יוֹחָנָן אָמַר. מוּתָּר. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוּדָן. מַה אַפְכַּן לָהּ פְתִילָה גַּבֵּי בֵיצָה. אֲמַר לֵיהּ. מִן מַה דְּאָנָן חֲמֵיי רַבָּנִן מְדַמֵּיי לָהּ. הָדָא אָֽמְרָה. הִיא הָדָא הִיא הָדָא. 51This paragraph also is copied in Eruvin 3:8:2-3" href="/Jerusalem_Talmud_Eruvin.3.8.2-3">Eruvin 3, Notes 169–176, where the readings of Beṣah and Ševi`it are compared. Because they disagreed: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday52This refers to Eruvin 3:7:1" href="/Jerusalem_Talmud_Eruvin.3.7.1">Mishnah Eruvin 3:9 where it is stated that if a holiday precedes or follows a Sabbath one may make two eruvin to move one’s Sabbath domain in two different directions for the two days. This clearly presupposes that the restriction of one’s Sabbath domain to 2’000 cubits outside of town is rabbinical. (It is agreed that the limit of 12 mil, 3 parasang, is biblical.) In the case here, it is agreed that the remainders of spent fuel are muqṣeh on the Sabbath, when lighting a fire was prohibited. If this is a biblical prohibition then it is muqṣeh also on the holiday which is on Sunday, but if it is rabbinic then it will be permitted on the holiday, when lighting a fire is permitted.? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Mana said before Rebbi Yudan, is it the reverse regarding an egg53Since the dispute between the Houses of Hillel and Shammai was described earlier as whether a chicken automatically is food on a holiday or only if it was raised for its meat, not for producing eggs.? He said to him, since the rabbis compare it, it means that the two cases are identical54At least for the House of Hillel, cf. Beitzah 1:1:9" href="/Jerusalem_Talmud_Beitzah.1.1.9">Note 47.. They said in the name of four Elders55According to the Eruvin.38b">Babli Eruvin 38b the Elders are Rabban Simeon ben Gamliel, R. Ismael ben R. Joḥanan ben Beroqa, R. Eleazar ben R. Simeon, and R. Yose ben R. Jehudah. In Tosephta Eruvin 4:2 the statement is R. Meïr’s.: If somebody’s eruv was eaten on the first <day> he is like the people of his town on the second <day>56Essentially stated in Eruvin 3:7:1" href="/Jerusalem_Talmud_Eruvin.3.7.1">Mishnah Eruvin 3:9.. Rav Ḥuna said in the name of Rav: Practice follows the four Elders57Eruvin.38b">Babli Eruvin 38b.. Rav Ḥisda asked: the argument of Rav seems to be inverted. There, he makes it two sanctities, but here he makes it one sanctity. Because they disagreed: May the remainders of a wick, a fire, or oil that burned out on the Sabbath be lit on the holiday? Rav and Rebbi Ḥanina both say it is forbidden, but Rebbi Joḥanan says, it is permitted. Rebbi Mana said before Rebbi Yudan, is it the reverse regarding an egg? He said to him, since the rabbis compare it, it means that the two cases are identical58Instead of the last four sentences the source G simply states that one repeats from the start of the paragraph. Rav Ḥisda’s question really is not answered. The Babli gives several tentative explanations of Rav’s position. The one consistent with the Yerushalmi is that only weekdays can prepare for holidays but the Sabbath cannot prepare for a holiday. Since the reason for Rav’s ruling in the case of fuel is not based on the number of sanctities involved, his decisions are consistent..
הַכֹּל מוֹדִין בִּנְשָׁרִין שֶׁהֵן אֲסוּרִין. רִבִּי בּוּן בַּר חִיָיה בְעָא קוֹמֵי רִבִּי זְעוּרָה. מַה בֵין נְשָׁרִין מַה בֵין בֵּצִים. אִילּוּ נְשָׁרִים בְּאִימּוֹתֵיהֶן שֶׁמָּא אֵינָן אֲסוּרִין. אִילּוּ בֵצִים בְּאִימּוֹתֵיהֶן שֶׁמָּא אֵינָן מוּתָּרוֹת. מֵעַתָּה נוֹלְדָה בְיוֹם טוֹב [לֹא] תֵיאָכֵל בַּשַּׁבָּת. בַּשַּׁבָּת לֹא תֵיאָכֵל בְּיוֹם טוֹב. אָמַר לֵיהּ. וְכֵינִי. לֹא דַייֶךָ שֶׁהֶחֱמַרְתָּה עָלֶיהָ. שֶׁאִם נוֹלְדָה בְיוֹם טוֹב לֹא תֵיאָכֵל בְּיוֹם טוֹב. בַּשַּׁבָּת לֹא תֵיאָכֵל בַּשַּׁבָּת. אֶלָּא שֶׁאַתְּ מְבַקֵּשׁ לְהַחֲמִיר עָלֶיהָ שֶׁאִם נוֹלְדָה בְיוֹם טוֹב לֹא תֵיאָכֵל בַּשַּׁבָּת. בַּשַּׁבָּת לֹא תֵיאָכֵל בְּיוֹם טוֹב. רִבִּי יִרְמְיָה בָעֵי. עִיטּוּרֵי סוּכָּה מָה הֵן. חָזַר רִבִּי יִרְמְיָה וְאָמַר. כָּל־שִׁבְעָה הֵן בְּטֵילִין עַל גַּב סוּכָּה. מִיכָּן וָהֵילַךְ בַּהֲכִינָן הֵן. אָמַר רִבִּי יוֹסֵה. כָּל־שִׁבְעָה קְדוּשַּׁת (שִׁבְעָה) [סוּכָּה חָל] עֲלֵיהֶן. מִיכָּן וָהֵילַךְ קְדוּשַּׁת יוֹם טוֹב עֲלֵיהֶן. מֶה אָתָא מִישְׁאוֹל. יוֹם טוֹב שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת כְּמָאן דְּאָמַר. שְׁתֵּי קְדושּׁוֹת הֵן. Everybody agrees that wind-fall is forbidden59Fruit that fell from its tree on a holiday.. Rebbi Abun bar Ḥiyya asked before Rebbi Ze`ira: What is the difference between wind-fall and eggs? Is wind-fall on its mother60The tree. Since fruit hanging on a tree must be harvested before it can be moved, it is biblically forbidden. not forbidden, but are eggs in their mother not permitted? Then if it was laid on the Sabbath it should not be eaten on the holiday, if laid on the holiday it should not be eaten on the Sabbath61If the egg only is permitted because it may be eaten in its mother, on a Sabbath when slaughter is prohibited the egg should be prohibited according to everybody if the holiday was on a Friday.! He answered him, is that so? Is it not enough that you were restrictive about it that if it was laid on the holiday it may not be eaten on the holiday that you want to be more restrictive that if laid on the holiday it should not be eaten on the Sabbath, if laid on the Sabbath it should not be eaten on the holiday62Since we had concluded earlier that also for the House of Hillel it is a matter of preparation, not harvest or a similar biblical injunction, there is no reason to pile rabbinic restrictions on rabbinic restrictions.? Rebbi Jeremiah asked, what is the status of decorations of a sukkah63Edible decorations. Since the sukkah may not be demolished during the week of Tabernacles, any decorations are part of the sukkah and may not be taken. The question is about the Eighth Day which is a holiday but not part of Tabernacles and not a time when the sukkah is used. Cf. Shabbat 3:6:2" href="/Jerusalem_Talmud_Shabbat.3.6.2">Šabbat 3, Note 170.? Rebbi Jeremiah turned around and said, all seven <days> they are insignificant in the sukkah, afterwards they are prepared64This is a position denied by R. Jeremiah in Šabbat 3 but accepted by R. Yose’s brother. After the holiday the decorations are simply fruits hanging on the wall which can be taken at any moment.. Rebbi Yose said, all seven <days> the holiness of (seven) [sukkah falls]65The best readings are those of the Genizah texts, “the holiness of sukkah is”. on them, afterwards the holiness of the holiday falls on them. What did he come to question? If the holiday falls on a Friday according to him who says, they are two kinds of holiness66Since the holiness of the sukkah is biblical, and so is the holiness of holiday, it is consistent to extend the holiness of the decorations to the holiday, but it is not necessary to extend it to a following Sabbath..