Beitzah 9a — Talmud de Babylone

▶ 📖 Mishna If one kneaded dough on a Festival eve, i.e., the day before the Festival, he may separate its ḥalla on the Festival. In…

If one kneaded dough on a Festival eve, i.e., the day before the Festival, he may separate its ḥalla on the Festival. In general, one may not separate teruma and tithes on a Festival. However, since it is permitted to bake bread on the Festival for the requirements of the day, and because bread may not be eaten unless ḥalla has first been separated from it, separating ḥalla is considered a necessary stage in the preparation of bread, and the Sages permitted it. Shmuel’s father said: Even if one kneaded dough on a Festival eve, he may not separate its ḥalla on the Festival, as he should have separated ḥalla then. The mitzva of separating ḥalla goes into effect at the time of the kneading of the dough. The Gemara comments: Let us say that Shmuel disagrees with his father, as Shmuel said: With regard to ḥalla from outside of Eretz Yisrael, where the separation of ḥalla is a rabbinic obligation, one may proceed to eat the bread and afterward separate the ḥalla from the remainder of the dough. This statement indicates that the separation of ḥalla outside of Eretz Yisrael is not required to render the bread permitted, in contrast to the separation of teruma and tithes from produce. Consequently, separating ḥalla is permitted on a Festival, as it does not involve a significant change. This contradicts the opinion of Shmuel’s father, who prohibited separating ḥalla that could have been separated before the Festival. Rava said: This is not necessarily the case. Doesn’t Shmuel concede that if one designated a piece of dough as ḥalla outside of Eretz Yisrael, it is prohibited to non-priests? This proves that even Shmuel admits that a certain measure of sanctity applies to the ḥalla. Therefore, he might also agree with his father that it is prohibited to separate ḥalla on a Festival even outside of Eretz Yisrael. Beit Shammai say: One may not carry a ladder, which was used for reaching doves, from one dovecote to another. However, one may move it slightly so that he tilts it from one window to another in the same dovecote. And Beit Hillel permit even carrying a ladder from one dovecote to another.

▶ 💬 Guemara Rav Ḥanan bar Ami said: This dispute applies only in a case where one moves the ladder in the public domain, as Beit Sha…

Rav Ḥanan bar Ami said: This dispute applies only in a case where one moves the ladder in the public domain, as Beit Shammai hold that one who sees someone carrying his ladder will say to himself: He must need the ladder to plaster his roof, to prevent rainwater from dripping into his house. In other words, an onlooker will suspect him of performing prohibited labor on the Festival. And Beit Hillel hold that his dovecote proves about him that he is not moving the ladder for the purpose of a transgression, as it is evident that he is placing the ladder alongside the second dovecote, and everyone will understand his intention. However, in the private domain, where one will not be observed by strangers, everyone agrees that it is permitted. The Gemara asks: Is that so? But didn’t Rav Yehuda say that Rav said: Wherever the Sages prohibited an action due to the appearance of prohibition, even if one performs the act in his innermost chamber, where no one will see it, it is prohibited. The Gemara answers: This is a dispute between tanna’im, as it is taught in a baraita: One whose clothes fell into water on Shabbat or a Festival may spread them out to dry in the sun, but he may not do so opposite the masses, i.e., in a place where people can see him, lest they suspect him of laundering on Shabbat. However, Rabbi Eliezer and Rabbi Shimon prohibit doing so even in private. Some say a different version of this discussion. Rav Ḥanan bar Ami said: The dispute applies to the private domain, as Beit Shammai are of the opinion that the halakha is in accordance with that which Rav Yehuda said that Rav said, and therefore Beit Shammai apply the decree to the private domain. And Beit Hillel, by contrast, are of the opinion that the halakha is not in accordance with that which Rav Yehuda said that Rav said. However, in the public domain, everyone agrees that it is prohibited to move the ladder. The Gemara challenges this interpretation: Should we say that Rav stated his opinion in accordance with that of Beit Shammai? According to Rav Ḥanan bar Ami, only Beit Shammai maintains that anything prohibited by the Sages due to appearances may not be performed even in private. The Gemara rejects this suggestion: No, it is a dispute between tanna’im, as it is taught in a baraita: If clothes fell into water on Shabbat or a Festival, one may spread them out in the sun but not opposite the masses. Rabbi Eliezer and Rabbi Shimon prohibit doing so. Rav Ḥanan bar Ami accepts the opinion of the first tanna in the baraita, who rejects Rav’s principle. According to the opinion of that tanna, it can be claimed that Beit Hillel also rejected Rav’s principle, and they permitted moving the ladder in private but not in public. Rav, on the other hand, follows the opinion of Rabbi Eliezer and Rabbi Shimon in interpreting the opinion of Beit Hillel.

▶ 🇫🇷 Résumé en français Rav Ḥanan bar Ami a dit : Cette dispute ne s’applique que dans un cas où l’on déplace l’échelle dans le domaine public, …

Rav Ḥanan bar Ami a dit : Cette dispute ne s’applique que dans un cas où l’on déplace l’échelle dans le domaine public, car Beit Shammai tiennent que celui qui voit quelqu’un porter son échelle dira en lui-même : Il doit avoir besoin de l’échelle pour plâtrer son toit, afin d’empêcher l’eau de pluie de s’infiltrer dans sa maison. En d’autres termes, un observateur le soupçonnera d’accomplir un travail interdit pendant la Fête. Et Beit Hillel tiennent que son colombier prouve à son sujet qu’il ne déplace pas l’échelle dans un but de transgression, car il est évident qu’il place l’échelle à côté du second colombier, et tout le monde comprendra son intention. Cependant, dans le domaine privé, où l’on ne sera pas observé par des étrangers, tout le monde est d’accord que c’est permis. La Guemara demande : Est-ce vraiment le cas ? Mais Rav Yehuda n’a-t-il pas dit que Rav a dit : Partout où les Sages ont interdit une action en raison de l’apparence d’interdiction, même si l’on accomplit l’acte dans sa chambre la plus intérieure, où personne ne le verra, c’est interdit. La Guemara répond : Ceci est une dispute entre tanna’im, comme il est enseigné dans une baraita : Celui dont les vêtements sont tombés dans l’eau pendant Chabbat ou une Fête peut les étendre pour les sécher au soleil, mais il ne peut pas le faire en face des masses, c’est-à-dire dans un endroit où les gens peuvent le voir, de peur qu’ils le soupçonnent de laver pendant Chabbat. Cependant, Rabbi Eliezer et Rabbi Shimon interdisent de le faire même en privé. Certains disent une version différente de cette discussion. Rav Ḥanan bar Ami a dit : La dispute s’applique au domaine privé, car Beit Shammai sont de l’avis que la halakha est conforme à ce que Rav Yehuda a dit que Rav a dit, et donc Beit Shammai appliquent le décret au domaine privé. Et Beit Hillel, en revanche, sont de l’avis que la halakha n’est pas conforme à ce que Rav Yehuda a dit que Rav a dit. Cependant, dans le domaine public, tout le monde est d’accord que c’est interdit de déplacer l’échelle. La Guemara conteste cette interprétation : Devons-nous dire que Rav a énoncé son opinion conformément à celle de Beit Shammai ? Selon Rav Ḥanan bar Ami, seul Beit Shammai maintient que tout ce qui est interdit par les Sages en raison des apparences ne peut pas être accompli même en privé. La Guemara rejette cette suggestion : Non, c’est une dispute entre tanna’im, comme il est enseigné dans une baraita : Si des vêtements sont tombés dans l’eau pendant Chabbat ou une Fête, on peut les étendre au soleil mais pas en face des masses. Rabbi Eliezer et Rabbi Shimon interdisent de le faire. Rav Ḥanan bar Ami accepte l’opinion du premier tanna dans la baraita, qui rejette le principe de Rav. Selon l’opinion de ce tanna, on peut affirmer que Beit Hillel a également rejeté le principe de Rav, et ils ont permis de déplacer l’échelle en privé mais pas en public. Rav, en revanche, suit l’opinion de Rabbi Eliezer et Rabbi Shimon en interprétant l’opinion de Beit Hillel.

📜 Beitzah — 9a

📋 Références bibliques — Beitzah 9a

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