Beitzah 21b — the Talmud in English

Script states: ![](pamud.bmp "

Exact location of the page")

for you—

and not for dogs. These are the words of Rabbi Yosei the Galilean.

Rabbi Akiva says: Even the life of an animal is included.

If so, what does Scripture come to teach by [the word] “for you”?—

For you, and not for non-Jews.

And what did you see [that led you] to include dogs and exclude non-Jews?

I include dogs

because

their sustenance is upon you,

and I exclude non-Jews—

because their sustenance is not upon you.

Abaye said to Rav Yosef: And according to Rabbi Yosei the Galilean, who says, “For you,” and not for dogs—

these date pits for animals,

the date pits that we are accustomed to feed to animals,

how do we dispose of them on Yom Tov,

for they are muktzeh, since they are not fit even for animal food on Yom Tov!?

He said to him: Since they are fit

for these pits

for kindling.

This works for dry ones,

with dry pits—

but with moist ones, what is there to say?

He said to him: They are fit for a large fire.

This works on Yom Tov,

when kindling is permitted—

but on Shabbat, what is there to say?

We move them together with bread,

on top of bread,

as Shmuel [said].

And this should not be prohibited because of treating bread contemptuously, according to what

Shmuel said: A person may use bread for all his needs.

And this disagrees

with Rav Huna, who says [on the preceding page] that if one can give one loaf to a child, it is permitted to bake for non-Jews,

[and it disagrees with the teaching] of Rabbi Yehoshua ben Levi.

For Rabbi Yehoshua ben Levi said: One may invite a non-Jew on Shabbat, but one may not invite a non-Jew on Yom Tov, lest he increase [the amount of food] for him.

Rav Aḥa bar Yaakov said: Even on Shabbat also one may not, because of the remnants in the cups,

from what he will drink, which are muktzeh.

And we challenge this:

If so,

the remnants in our cups

also,

they are muktzeh because of their repulsiveness.

And we answer: The remnants in our cups

are ours—

they are fit for chickens.

And we challenge this: The remnants in their cups

are theirs—

they too are fit for chickens!

And we answer: The remnants in their cups of wine

are prohibited items from which benefit is forbidden.

And we challenge this:

Let us move them,

the remnants in the cups,

together with the cup,

the wine cup.

Did Rava not say: We move a kanuna,

a firepan of coals,

together with its ashes,

its ash, when it is designated for covering with it,

even though there are pieces of wood upon it,

which are muktzeh!

And we answer:

There,

the pieces of wood

are not prohibited items from which benefit is forbidden; here,

with the remnants in a non-Jew’s cup—

they are prohibited items from which benefit is forbidden,

and their muktzeh status is more stringent.

Rav Aḥa of Difti said to Ravina: Let this

muktzeh

be like a chamber pot,

like a vessel full of excrement, which it is permitted to remove.

He said to him: Do people make a chamber pot to begin with!?

And here the matter concerns something that is prohibited to designate initially.

He had

brought

Rava to Mar Shmuel, and he lectured:

One may invite a non-Jew on Shabbat, but one may not invite a non-Jew on Yom Tov, lest he increase [the amount of food] for him.

When a non-Jew happened to come to Merimar and Mar Zutra on Yom Tov, they said to him: If you are satisfied with what we have troubled ourselves [to prepare]—

it is better.

But if not—

we will not trouble ourselves with extra trouble on your account.

Mishna:

a.

Beit Shammai say: A person may not heat hot water for

washing

his feet

on Yom Tov,

unless it is fit for drinking,

and Beit Hillel permit.

b.

A person may make a bonfire and warm himself opposite it.

Gemara:

It was asked of them: This bonfire—

who teaches it?

Is it

the view of everyone, and they distinguish for Beit Shammai between the enjoyment of one’s entire body and the enjoyment of one limb?

Or perhaps, Beit Hillel teaches it, but Beit Shammai do not distinguish for them!

Come and hear: Beit Shammai say: A person may not make a bonfire and warm himself opposite it, and Beit Hillel permit.

Mishna:

b.

Three matters

was

Rabban Gamaliel stringent in accordance with the words of Beit Shammai:

a.

One may not, to begin with, insulate hot water on Yom Tov,

because it appears that he is preparing it for the needs of Shabbat, for on Yom Tov one does not insulate.

b.

And one may not set up the candelabrum on Yom Tov.

c.

And one may not bake thick loaves,

which involve exertion,

but

only

thin loaves,

which are thin.

Rabban Gamaliel said: In all the days of the house of my father, they would not bake thick loaves, but only thin loaves.

They said to him: What can we do with the house of your father, who were stringent upon themselves, while making it lenient for all Israel to bake thick loaves and ḥararin.

Gemara:

What are the circumstances?

If he placed an eruv tavshilin—

what is the reason of Beit Shammai?

And if he did not place an eruv tavshilin—

what is the reason of Beit Hillel?

Rav Huna said: In fact, I will tell you that he did not place an eruv tavshilin. And the Sages permitted him [to bake] only enough for his sustenance.

And they disagreed concerning insulation.

And Rav Huna follows his own reasoning, for Rav Huna said: For one who did not place an eruv tavshilin, they bake one loaf,