Beitzah 17a — the Talmud in English

This was the damage—

that he prohibited for them the permitted eruv, and caused carrying 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 Yom Tov occurs on Shabbat—

Beit Shammai say: He prays

the Amida prayer

eighteen

blessings,

and he says

in it a blessing

of Shabbat on its own and

a blessing

of Yom Tov on its own,

apart from the three fixed blessings at the beginning and the three fixed blessings at the end.

And Beit Hillel say: He prays

only

seven

blessings.

And in the middle blessing, which includes Shabbat and the festival, he

begins with that of Shabbat.

For he first mentions, “And You have given us the day of Shabbat” [and continues, “and this day of the festival,” and as will be explained, he says the sanctity of Yom Tov in the middle].

And he concludes

in it

with that of Shabbat, “Who sanctifies Shabbat,” and he does not mention Yom Tov in the concluding formula.

He

says

the

sanctity of the day

of Yom Tov in the words, “And You have given us this festival of …”

in the middle.

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

For Shabbat preceded [all else] from the six days of Creation, and therefore it is mentioned first. And Israel precedes the seasons, because the sanctity of the seasons depends on Israel. For had Israel not been sanctified, they would not establish months, and they would not “proclaim festivals” in the court.

A tanna taught before Ravina

that this is how he concludes:

“Who sanctifies Israel, and Shabbat and the seasons.”

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 seasons.”

Rav Yosef said: The halakha is in accordance with Rabbi, and as Ravina explained it.

The Sages taught: When Shabbat occurs on Rosh Chodesh or on the intermediate days of a festival—

In the evening, morning, and afternoon prayers—

he prays seven

as on every Shabbat,

and he says a remembrance of the event

“May it rise and come”

in the [Temple] service

in the blessing “Be favorable.”

And if he did not say it—

they make him return.

Rabbi Eliezer says:

He says “May it rise and come”

in thanksgiving,

in the place where on Hanukkah they say “For the miracles.”

And in the additional prayers,

according to everyone,

he begins

the middle blessing

with that of Shabbat, and he concludes

it

with that of Shabbat, and he says

the

sanctity of the day

of Rosh Chodesh 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 and not eighteen, such as on Shabbat, and Rosh Chodesh or a festival occurs on it—it is like Yom Tov that occurs on Shabbat, according to Beit Hillel. And therefore:

he begins

the middle blessing

with that of Shabbat, and concludes with that of 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].

And now the Gemara discusses one who forgot to place an eruv techumin or an eruv tavshilin before two days of the Diaspora’s Yom Tov that occurred on Thursday and Friday, one of which is an ordinary day and one holy, but on both they practice sanctity due to uncertainty.

Rav Hiyya bar Ashi said that Rav said: A person may place an eruv techumin from one Yom Tov to the next, and stipulate:

If today is Yom Tov, my words have no effect. And if tomorrow is Yom Tov, the eruv is an eruv. And on the following day, the eve of Shabbat, he repeats and says: If today is holy, my words have no effect [and his eruv from yesterday is effective], and if today is an ordinary day, the eruv is an eruv [and on the following day he may walk two thousand cubits from the place of his eruv].

Rava said: A person may place an eruv tavshilin from Yom Tov

on the first Yom Tov

to the next

the second Yom Tov,

and stipulate:

If today is Yom Tov, my words have no effect. And if tomorrow is Yom Tov, the eruv is an eruv. And on the following day he need not say anything.

The one who says

[Rav Hiyya bar Ashi in the name of Rav] that he may place

an eruv techumin

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

all the more so

he may place in it

an eruv tavshilin,

which does not involve acquiring a place of residence, but is merely a sign for permission.

And the one who says

[Rava] that he may place

an eruv tavshilin—

but an eruv techumin, not

shall he place.

What is the reason?—

For acquiring a place of residence on Shabbat—no!

Because it involves acquiring a place of residence on Yom Tov [which is also called “Shabbat”].

The Sages taught: One may not bake from the first Yom Tov

day

for the next

second Yom Tov.

Actually,

absolutely [as though this were a halakha given to Moses at Sinai],

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

And likewise

a baker may fill a barrel with water, even though he needs only one jug.

Since everything is one exertion.

But to bake,

where one must handle each loaf separately—

he bakes 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 the bread bakes well when the oven is full,

and the heat does not spread and become lost.

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

They raised a dilemma before them: One who did not place an eruv tavshilin—

whether also

he is prohibited

from cooking in honor of Shabbat,

and

also

his flour is prohibited.

Or perhaps

only

he

himself

is prohibited

from cooking,

but his flour is not prohibited?

What practical difference is there?—

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 may bake 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 concerning this matter?

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

How does he act—

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

Conclude from it: He is prohibited and his flour is prohibited.

And we conclude:

Conclude from it.

They raised a dilemma before them:

One who did not place an eruv tavshilin, and

went ahead and baked—

what

is the ruling; may he eat it on Shabbat?

Come and hear: One who did not place an eruv tavshilin—

how does he act?

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