Beitzah 21a — the Talmud in English

And if he cast

retroactively, the blood on Shabbat -

it renders acceptable

the offering,

in order

so that he will be able

to burn

the

sacrificial portions in the evening.

And the Gemara proves: only

if he cast

the blood

retroactively,

without coming to consult whether to do so,

yes,

he may burn its sacrificial portions in the evening, and the offering will be rendered acceptable.

But

initially -

no,

he may not cast the blood on Shabbat, since he cannot eat the meat on Shabbat, and casting the blood is not a need of Shabbat. Rather, the offering becomes invalid, since its blood was not cast on the day.

Granted, according to Rava -

it is satisfactory.

But according to Rabba bar Rav Huna -

it is difficult!

And we conclude:

it is difficult.

And if you wish, say: “The shevut of Shabbat”

the rabbinic decree, called “shevut,” not to cast blood on Shabbat when it is not needed for Shabbat, which is subject to greater stringency

than the “shevut of Yom Tov.”

Rav Avya the Elder asked Rav Huna: An animal

that is

half-owned by a gentile and half-owned by an Israelite -

what is the law regarding slaughtering it on Yom Tov?

He said to him: It is permitted.

He said to him: But what is the difference between this and vows and voluntary offerings,

which it is forbidden to slaughter, since part of them is burned for the Most High, and it is not a need of Yom Tov?

He said to him:

Here is

a raven flying,

a raven flying upward! By this he intended to divert him to another matter and not answer him concerning his question.

When he went out,

when Rav Avya left there,

he said to him

ask Rav Huna

Rabba, his son,

the son of Rav Huna: Is he

not Rav Avya the Elder, about whom you, Master, praised him,

saying praise concerning him,

that he is “a great man”!?

And if so, why did you dismiss him in such a manner, and did he leave here in humiliation!?

Rav Huna said to him

Rav Huna:

And what should I do with him,

and what should I do with him? For

I today

after lecturing to the public on Yom Tov, am exhausted, and I recite concerning myself the verse [Song of Songs 2]

“Sustain me with flagons, spread apples beneath me,”

and I need to eat in order to regain strength,

and

Rav Avya

asked me a matter that requires reasoning,

which requires reflection and examination, and I could not do so before I ate.

And the Gemara continues, to explain the distinction between vows and voluntary offerings and an animal jointly owned by an Israelite and a gentile.

And what is the reason

for distinguishing between them?

An animal

that is

half-owned by a gentile and half-owned by an Israelite -

it is permitted to slaughter it on Yom Tov,

since

it is impossible to obtain an olive-sized piece of meat without slaughtering.

And it turns out that the slaughter is for the need of the Israelite’s eating.

But vows and voluntary offerings -

it is forbidden to slaughter them on Yom Tov,

because the slaughter is not for the need of an Israelite’s eating.

Since the meat of the breast and thigh, which is eaten by the priests, and likewise the rest of the meat, which is eaten by the owners, do not belong [to them],

for when the priests acquire

and likewise the Israelites who acquire the portion of the meat that reaches them, all of them -

acquire it from the table of the Most High.

And it turns out that the slaughter is for the need of the Most High!

Rav Hisda said: An animal half-owned by a gentile and half-owned by an Israelite -

it is permitted to slaughter it on Yom Tov,

since

it is impossible to obtain an olive-sized piece of meat without slaughtering.

Dough half-owned by a gentile and half-owned by an Israelite -

it is forbidden to bake it on Yom Tov, for it is possible for him to divide it

to divide the dough

during kneading.

Rav Hana bar Hanilai raised an objection

from the Mishna in tractate Hallah [1:8]:

Dog dough,

which is a type of dough that is not as fine as ordinary bread dough, which people customarily prepare for dogs, behold,

when the shepherds eat from it -

it is

liable for hallah,

because then it is called “bread,”

and one may establish an eruv of courtyards with it,

courtyard eruvin,

and one may establish a partnership with it

for alleyway partnerships,

and one recites the blessing over it

the Grace after Meals,

and one invites others to recite the Grace after Meals over it

with three,

and it may be baked on Yom Tov, and a person fulfills his obligation with it

if he bakes it as matza

on Passover.

And why

do they bake dog dough on Yom Tov?

For it is possible for him to divide it

to divide it for the dogs

during kneading,

and not bake all of it.

And we answer:

Dog dough is different,

for it is not necessarily the case that they will give part of it to the dogs; rather, it is possible that all of it will be eaten by a person,

since it is possible to appease them

the dogs

with carrion

instead of the bread that was baked.

And does Rav Hisda hold

the reasoning of

“since”?

But it was stated: One who bakes on Yom Tov for a weekday -

Rav Hisda said: He is flogged.

Rabba said: He is not flogged.

Rav Hisda said

that he

is flogged

because

we do not say, “Since guests might happen upon him, it is fit for him -

now too it is fit for him.”

Rabba said: He is not flogged

because

we do say, “Since.”

Rather, do not say: Since it is possible

to appease them, the dogs, with carrion

rather

it is speaking of

a case where he has carrion, for it is certainly possible to appease them with carrion.

They asked Rav Huna: These villagers,

Israelites who live in villages,

upon whom the flour of the soldiers was imposed

for the king imposed upon them to bake bread for his soldiers -

what is the law regarding baking it on Yom Tov?

He said to them: I observe: If they give a loaf

of the bread

to a child, and they do not object,

to this - then from now on

each and every one

of the loaves

is fit for a child, and it is permitted.

And if not -

it is forbidden.

And was it not taught: There was an incident involving Shimon the Yemenite, who did not come the previous evening to the beit-midrash.

In the morning, Rabbi Judah ben Bava found him.

He said to him: Why did you not come the previous evening to the beit-midrash?

He said to him: A band of raiders

a band of gentiles

came to our city and sought to seize the entire city

over monetary matters,

and we slaughtered a calf for them, fed them, and sent them away in peace.

He said to him: I wonder whether your gain did not emerge as your loss!?

For the Torah said, “for you,” and not for gentiles.

And why?

Is it not fit

also for Israelites

to eat from it!?

Rav Yosef said: It was a calf that was tereifa.

But it is fit for dogs!

And we answer:

It is a dispute between tannaim

who disagreed concerning this matter.

For it was taught: “But whatever may be eaten by any person -

that alone may be prepared for you.”

From the fact that it is stated, “by any person,” I would understand even

for

the life of an animal to be included, as it is stated, “Whoever strikes the life of an animal shall pay for it.”