Beitzah Daf 22 ביצה דַף 22

The Mishnah on Daf 21b stated that Rabban Gamliel was machmir in accordance with Beis Shammai in three matters. The second was אין זוקפין את המנורה ביום טוב – We do not straighten a candlestick on Yom Tov. The Gemara here asks what is he doing wrong? Placing a candlestick in an upright position involves no melachah at all and should be permitted. Rav Chinana bar Bisna said: הכא במנורה של חוליות עסקינן – Here, we are dealing with a candlestick composed of parts that separated from each other and fell down. Reassembling it and setting it upright is prohibited because it is מחזי כבונה – it is similar to the melachah of boneh. דבית שמאי סברי יש בנין בכלים – for Beis Shammai hold there is a prohibition of building with regard to keilim ובית הלל סברי אין בנין בכלים ואין סתירה בכלים - but Beis Hillel hold that there is no prohibition of building in regard to keilim and there is no prohibition of demolishing with regard to keilim. They hold that boneh only applies to houses and tents. They therefore permit one to reassemble the candlestick.

Ameimar permitted someone to have his eye colored with medicine by a Gentile on Shabbos, and other say that Ameimar himself had his eye colored with medicine by a Gentile on Shabbos. Rav Ashi asked him upon what his opinion is based. Is it because Ulla brei d’Rav Ilai said: כל צרכי חולה עושין על ידי נכרי בשבת – We may provide for the needs of a sick person on Shabbos through a Gentile? And similarly, Rav Hamnuna said: כל דבר שאין בו סכנה אומר לנכרי ועושה – Someone with any condition that is not life threatening may ask a Gentile to provide for his needs. If these are the basis of your opinion, I can demonstrate that they are not analogous to your case, because in these cases the Jew is not aiding the Gentile, whereas in your case, you are opening and closing your eye to help him. Ameimar said to him: There is Rav Zevid who holds as you do but I responded to him מסייע אין בו ממש – Aiding has no significance. Since the Gentile is able to apply the medicine without the Jew’s assistance, the role of the Jew is not considered legally significant.

It was taught in a Baraisa, אין אופין פת עבה בפסח דברי בית שמאי ובית הלל מתירין – Beis Shammai says that we may not bake a thick loaf on Pesach, and Beis Hillel permits it. The Gemara asks how thick may a loaf be according to Beis Hillel, and Rav Huna answered a tefach, for we find with regard to the lechem hapanim, which were not allowed to become chametz, that they were a tefach thick.

Rav Yosef successfully challenged this analogy pointing out that the reason the lechem hapanim could be baked up to a tefach was due to numerous factors that help prevent it from becoming chametz. It was baked by Kohanim who were zerizin, (diligent). It was kneaded vigorously, and it was baked with only dry wood, in a hot oven that was made of metal. The Gemara concludes that the machlokes was not about thick bread but rather פת מרובה, baking many loaves of bread at one time, more than is needed on any Yom Tov. Beis Shammai says that it is forbidden because it is considered, טירחה יתרה – excessive tircha. Rashi explains that Beis Hillel holds that baking a lot of loaves together in one oven improves the taste of the bread, so it is considered baking for the needs of Yom Tov.