Beitzah 17a (יז.) — the Talmud in English

That was the mishap:

he prohibited for them the permitted eruv, thereby causing them to carry from one private domain to another on Shabbat.

Rava said that Rav Hisda said that Rav Huna said: The halakha is in accordance with Rabbi, and

my intention was

to prohibit!

The Sages taught: When a Festival occurs on Shabbat -

Beit Shammai say: He recites

in the Amida prayer

eight

blessings,

and he says

in it a blessing

for Shabbat separately and

a blessing

for the Festival separately,

in addition to the three fixed blessings at the beginning and the three fixed blessings at the end.

And Beit Hillel say: He recites

only

seven

blessings.

In the middle blessing, which includes both Shabbat and the Festival, he

begins with Shabbat.

He first mentions, “And grant us the day of Shabbat” [and continues, “and the day of this Festival,” as will be explained, that he mentions the sanctity of the Festival in the middle].

And he concludes

it

with Shabbat: “Who sanctifies Shabbat,”

and he does not mention the Festival in the concluding formula.

And he says

the

sanctity of the day

of the Festival in the words, “And grant us this Festival”

in the middle.

Rabbi says: He also concludes it: “Who sanctifies Shabbat, Israel, and the appointed times.”

Because Shabbat preceded the six days of Creation, it is mentioned first. And Israel precedes the appointed times, because the sanctity of the appointed times depends on Israel. For had Israel not been sanctified, they would not establish the months, nor would they “proclaim the Festivals” in the court.

A tanna taught before Ravina

that this is how he concludes:

“Who sanctifies Israel, and Shabbat and the appointed times.”

He said to him: Is it so

that

Shabbat -

Israel

are the ones who

sanctify it!?

But Shabbat is sanctified and established

from the six days of Creation!

Rather, say: “Who sanctifies Shabbat, Israel, and the appointed times.”

Rav Yosef said: The halakha is in accordance with Rabbi, and in accordance with the way Ravina resolved it.

The Sages taught: When Shabbat occurs on Rosh Hodesh or on the intermediate days of a Festival -

In the evening prayer, morning prayer, and afternoon prayer -

he recites seven

as on every Shabbat,

and he says the passage pertaining to the occasion

“Ya’aleh ve-Yavo”

in the Avoda

in the blessing “Retze.”

And if he did not say it -

he must repeat the prayer.

Rabbi Eliezer says:

He says “Ya’aleh ve-Yavo”

in the thanksgiving blessing,

in the place where “Al HaNissim” is recited on Hanukkah.

But in the additional prayers,

according to everyone,

he begins

the middle blessing

with Shabbat, and concludes

it

with Shabbat, and he says

the

sanctity of the day

of Rosh Hodesh or the Festival

in the middle

of the middle blessing.

Rabban Shimon ben Gamliel and Rabbi Yishmael, son of Rabbi Yohanan ben Beroka, say: Wherever one is required to recite

a prayer of

seven

blessings rather than eighteen, as on Shabbat, and Rosh Hodesh or a Festival occurs then - it is like a Festival that occurs on Shabbat, according to Beit Hillel. Therefore:

he begins

the middle blessing

with Shabbat, concludes it with Shabbat, and says the sanctity of the day in the middle.

Rav Huna said: The halakha is not in accordance with that pair

[Rabban Shimon ben Gamliel and Rabbi Yishmael].

The Gemara now discusses one who forgot to establish an eruv tehumim or an eruv tavshilin before two Festivals of the Diaspora that occurred on Thursday and Friday, one of which was an ordinary weekday and one of which was holy, but both are treated as holy because of the uncertainty.

Rav Hiyya bar Ashi said that Rav said: A person may establish an eruv tehumim from one Festival for the other, and stipulate

as follows: If today is a Festival, my statement is of no consequence. And if tomorrow is a Festival, the eruv is valid. And on the following day, the eve of Shabbat, he repeats and says: If today is holy, my statement is of no consequence [and his eruv from the previous day remains in effect]; and if today is an ordinary weekday, the eruv is valid [and on the following day he may walk two thousand cubits from the place of his eruv].

Rava said: A person may establish an eruv tavshilin from one Festival

on the first Festival

for the other,

the second Festival,

and stipulate

as follows: If today is a Festival, my statement is of no consequence. And if tomorrow is a Festival, the eruv is valid. And on the following day he need not say anything.

The one who says

[Rav Hiyya bar Ashi in the name of Rav] that one may establish

an eruv tehumim

on the first Festival and stipulate, even though by doing so he acquires a place of residence,

all the more so

may one establish on it

an eruv tavshilin,

which does not involve acquiring a place of residence, but is merely an indication of permission.

And the one who says

[Rava] that one may establish

an eruv tavshilin -

but not an eruv tehumim

may one establish.

What is the reason? -

Because acquiring a place of residence on Shabbat is not permitted!

Since it involves acquiring a place of residence on the Festival [which is also called “Shabbat”].

The Sages taught: One may not bake from the first Festival

first

for the other,

the second Festival.

In truth,

absolutely [as though this were a halakha transmitted to Moses from Sinai],

they said: A woman may fill an entire pot with meat, even though she needs only one piece.

And likewise

a baker may fill an entire barrel with water, even though he needs only one jugful.

Because everything involves a single act of exertion.

But to bake,

where each loaf must be handled separately -

he may bake only what he needs.

Rabbi Shimon ben Elazar says: A woman may fill the entire oven with bread,

even though she needs only one loaf,

because bread bakes better when the oven is full,

and the heat does not disperse and dissipate.

Rava said: The halakha is in accordance with Rabbi Shimon ben Elazar.

The Sages raised a dilemma: One who did not establish an eruv tavshilin -

Is

he himself prohibited

from cooking in honor of Shabbat,

and

is

his flour also prohibited?

Or perhaps

only

he

himself is

prohibited

from cooking,

but his flour is not prohibited?

What practical difference does it make? -

Whether he must

transfer ownership of his flour to others.

If you say that he is prohibited and his flour is prohibited -

he must transfer ownership of his flour to others

so that they can bake with it.

And if you say that he is prohibited but his flour is not prohibited -

he need not transfer ownership of his flour to others.

What

is the halakha in this matter?

Come and hear: One who did not establish an eruv tavshilin may not bake, cook, or insulate food, neither for himself nor for others, and others may not bake or cook for him.

What does he do -

he transfers ownership of his flour to others, and they bake and cook for him.

Learn from this: He is prohibited, and his flour is prohibited.

And we conclude:

Learn from this.

The Sages raised another dilemma:

One who did not establish an eruv tavshilin and

nevertheless baked -

what

is the law? Is he permitted to eat it on Shabbat?

Come and hear: One who did not establish an eruv tavshilin -

what does he do?

He transfers ownership of his flour to others, and others bake and cook for him.