Beitzah 15a — the Talmud in English

Rather

it must be explained that our Mishna is speaking

of

garments

that are hard,

which do not warm, and therefore even if they were made of shaatnez, it was not prohibited to sit upon them .

And such a garment may be sent as a gift, and his fellow may sit upon it on Yom Tov.

And this is like that which Rav Huna son of Rav Yehoshua said: This

garment of kilayim called

“namta”,

which is

gamda

felt alone, hard, and its source is

de-Narsh,

from the city called Narsh—

it is permitted,

it is permitted to sit upon it, since it does not warm .

Rav Pappa said: ardalin,

a covering beneath a shoe to protect it, made from sheep’s wool and flax—

there is no issue of kilayim with them,

since they are hard and do not warm.

Rava said: These money-pouches

the pouches in which coins are placed, and which are made of kilayim—

there is no issue of kilayim in them.

For the constant rubbing of the coins hardens them. Therefore, it is permitted to place them in his lap.

But the pouches

of seeds,

in which seeds are tied—

there is an issue of kilayim in them,

since they are not hard and they warm. And it is forbidden to place them in his lap.

Rav Ashi said: Both this and that have no issue of kilayim, because this is not a manner of warming .

We learned in the Mishna:

But not

send on Yom Tov

a nailed sandal.

We raised an objection:

a nailed sandal—

what is the reason it may not

be sent?

And we explain: it is unfit for use on Yom Tov, since the Sages decreed not to wear it on Shabbat and Yom Tov

because of an incident that occurred,

as explained in tractate Shabbat [60a]: once, during a time of religious persecution, Jews hid in a cave, and on Shabbat they feared that their enemies had discovered them and pressed against one another in panic, and many were killed because of the nailed sandals they were wearing .

Abaye said: A nailed sandal—

it is forbidden to wear it

on Yom Tov,

but it is permitted to move it,

for it is a utensil.

It is forbidden to wear it—

because of an incident that occurred.

But it is permitted to move it

for the sake of its use or its place, because it has the status of a utensil; and a utensil whose use is for a prohibited purpose is permitted to be moved for the sake of its use or its place.

And the proof that it is permitted to move it is

from what the Mishna teaches

in the Mishna:

“They do not send,” for if it enters your mind that it is forbidden to move it—

now, moving it is forbidden; is “they send” needed

to say that it is forbidden? Necessarily, only sending it is forbidden, but moving it is permitted .

We learned in the Mishna:

And they do not

send

a shoe that is not sewn.

And we ask:

Is this not obvious?!—

for this shoe is unfit for use!

And we explain:

It was necessary

for our Mishna only to teach

that even though he holds it

that he has somewhat joined its parts

with pegs,

small wooden pegs, it is forbidden to send it because it cannot be worn in the ordinary manner, and there is no practice of wearing it in this manner .

We learned in the Mishna:

Rabbi Yehuda says: They also do not

send

a white shoe.

It was taught in a beraita: Rabbi Yehuda permits

sending

a

shoe

black,

because it can be worn immediately.

And he forbids a white one, because it requires

being dyed with

chalk egg,

kneaded black earth; and as long as it has not been dyed, one does not wear it .

Rabbi Yosei forbids

sending even a shoe

black, because it requires polishing -

rubbing it in order to smooth it, and beforehand it is considered not prepared for use.

And

with a black shoe

they do not disagree,

rather

one according to his place and one according to his place,

each of them ruled according to the reality that prevailed in his place.

In the place of Rabbi Judah

they would customarily place the

flesh side

of the leather

below,

on the inner side of the shoe; and since the smooth side was facing outward, there was no need to polish it.

In the place of Rabbi Yosei,

the

flesh side was placed above,

on the outer side of the shoe; and since it is not smooth, it requires polishing and smoothing, and beforehand it is forbidden to send it.

We learned in the Mishna:

This is the rule: anything from which one derives benefit

on Yom Tov.

Rav Sheshet permitted the Sages to send

to send

tefillin on Yom Tov.

Abaye said to him: But we learned: Anything from which one derives benefit,

which is prepared for use

on Yom Tov -

they send it.

But tefillin are not put on on Yom Tov.

Rav Sheshet said to him:

This is what

the tanna

is saying in the Mishna:

Anything from which one derives benefit [even if its use is permitted only]

on a weekday -

they send it on Yom Tov.

Abaye said: Since tefillin have come into our hands,

we have encountered them and dealt with their matter -

let us say concerning them

something further

a matter.

One who

was traveling on the road

on the eve of Shabbat ,

with tefillin on his head, and the sun set upon him -

the Sages permitted him [so that the tefillin would not be disgraced if he left them there] not to have to remove them immediately; rather, he should

place his hand over them

in order to conceal them from the eyes of those who see,

until he reaches his home

and removes them. And he is permitted to carry them in this manner in the public domain, since he is doing so by way of clothing, and this is carrying in an unusual manner.

And likewise, if on the eve of Shabbat

he was sitting in the study hall with tefillin on his head, and the day became sanctified, -

he places his hand over them until he reaches his home.

Rav Huna, son of Rav Ika, raised an objection

against Abaye from that which was taught in a beraita: One who

was traveling on the road with tefillin on his head, and the day became sanctified -

he places his hand over them until he reaches the house adjacent to the wall.

If he was sitting in the study hall and the day became sanctified -

he places his hand over them until he reaches the house adjacent to the study hall!

But Abaye said that it is permitted to carry them to his home.

And we answer:

This is not difficult.

This

the beraita is speaking of a case

where it is guarded,

where the tefillin are guarded in the first house, adjacent to the wall or to the study hall.

But

this,

Abaye is speaking of a situation

where it is not guarded

in the first house, and he has no guarded place until his home.

And we ask:

If it is not guarded

in the first house -

why specifically

does Abaye speak only of one who had tefillin

on his head?

For

even

if the tefillin were

lying on the ground,

placed on the ground -

also

he should put them on during Shabbat and bring them in, so that they should not remain in a place where they are not guarded!

For we learned

in tractate Eruvin [95a]:

One who finds tefillin

in a place that is not guarded -

he brings them in

when he wears them

pair by pair!

So that he should not come to their disgrace.

And we answer:

This is not difficult.

The version and explanation below follow the Masoret ha-Shas according to Rashi’s version, and its source is the Shita Mekubetzet .

This

the Mishna in Eruvin, which permitted bringing them in pair by pair, is speaking of a situation

where it is not guarded

not

because of thieves and

not

because of dogs.

Therefore, he brings them in even if they are lying on the ground.

This

Abaye, who says that it is permitted to bring them in only when they are on his head, is speaking of a case

where it is guarded because of dogs, but not guarded because of thieves.

And there is a novelty in the fact that he can bring them in when they are on his head:

For

it might have entered your mind

that

most robbers are Jews, and they do not treat them contemptuously,

and he can leave them there and not bring them in when they are on his head.

It teaches us

that one must be concerned for the robbers’ contemptuous treatment. But this applies only when they had already been placed on his head, and not when they are lying on the ground.

We return to you, chapter Beitza