Pt1 Study, Eating, Divine Credit, and the Gifts of Shabbat and Holidays: R’ Eliezer’s Yom Tov Lecture, the Debate over Festival Joy, and the Economics of Sacred Time (Beitzah 15b-16a)

This is the first part of a two-part series. The outline for the series is below.

This sugya opens with a sharp vignette: R’ Eliezer spends the entire Festival day lecturing on Yom Tov law while groups of listeners peel off to eat. He sizes them by vessel—first “owners of pittasin” (very large containers), then “owners of ḥaviyot,” “kadin,” “laginin,” and finally “kosot.” When a 6th group starts to go, he snaps: these are “owners of a curse”. He then reassures those who stayed: they chose “ḥayyei olam” (eternal life) over “ḥayyei sha’a” (temporary life). Yet at dismissal he quotes Nehemiah 8:10—“Go, eat the fat and drink the sweet… do not be grieved, for the joy of YHWH is your strength”—creating an immediate tension between study and festive enjoyment.

The Talmud frames that tension as a principled dispute. R’ Eliezer posits that a person fulfills Yom Tov either entirely by eating and drinking or entirely by study. R’ Yehoshua rejects the binary and prescribes a split: half for God and half for you. R’ Yoḥanan derives both views from the same pair of “atzeret” verses—Deut 16:8 (“atzeret for YHWH”) and Num 29:35 (“atzeret for you”). R’ Eliezer reads them as a choice between two totalizing modes; R’ Yehoshua harmonizes them by division of the day. Thus the sugya makes the Nehemiah citation do double duty: a pastoral send-off that also raises a legal-philosophical question about what Yom Tov is for.

The Nehemiah verse grounds two practical glosses. First, “send portions to him for whom nothing is prepared” becomes, for Rav Ḥisda, the case of one lacking food for Shabbat after Yom Tov because he did not (or could not) make an eruv tavshilin. Second, “the joy of YHWH is your strength” is read by R’ Yoḥanan (in R’ Eliezer b. Shimon’s name) as divine credit: “Borrow on My account… and I will repay.”

The sugya then widens that economics-of-holiness theme: annual income is set from Rosh HaShana to Yom Kippur, except for Shabbat/Yom Tov spending and children’s Torah tuition; spending more in those categories leads to increased allocation, spending less leads to reduction. R’ Abbahu links this to Ps 81:4–5, identifying the “concealed” festival as Rosh HaShana. Inserted here is a proverb about property security: plant an eder tree to stabilize one’s holdings, tied etymologically to adir (“mighty”) in Ps 93:4.

Shabbat preparation is then profiled as a character study: Shammai continuously upgrades, saving the best find for Shabbat all week; Hillel trusts daily blessing—“Blessed be YHWH day by day” (Ps 68:20). A baraita reframes this as schools’ policy: Beit Shammai plan from Sunday; Beit Hillel rely day by day.

A short unit on gifts follows. R’ Ḥama b. Ḥanina asserts that one who gives a gift need not inform the recipient, citing Moses, who did not know his face shone (Exod 34:29). A baraita counters with God telling Moses to “inform” Israel of the “good gift” of Shabbat (Exod 31:13). Rabban Shimon b. Gamliel applies this socially: someone who gives bread to a child should signal the mother.

The sugya then marks Shabbat’s special status: R’ Yoḥanan (in R’ Shimon b. Yoḥai’s name) says all mitzvot were given publicly, except Shabbat—“a sign between Me and Israel” (Exod 31:17). Reish Lakish defines that “additional soul” (neshama yeterah): granted on Shabbat eve and withdrawn afterward; “Shavat va-yinafash” becomes a pun—vai for the lost nefesh.

Outline

Intro

The Passage - Study, Eating, Divine Credit, and the Gifts of Shabbat and Holidays: R’ Eliezer’s Yom Tov Lecture, the Debate over Festival Joy, and the Economics of Sacred Time (Beitzah 15b-16a)

1. Anecdote - R’ Eliezer rebukes groups leaving his day-long Yom Tov lecture; staying is “eternal life,” eating is “temporary life”

   1. R’ Eliezer dismisses his students - Nehemiah 8:10

2. Tannaitic Dispute re how to “fulfill” Yom Tov: R’ Eliezer vs. R’ Yehoshua

   1. R’ Eliezer - One fulfills Yom Tov either entirely with eating/drinking or entirely with study

   2. R’ Yehoshua - “Half to God” (Torah study) and “half to yourselves” (eating, drinking, and other pleasurable activities)

   3. R’ Yoḥanan - Both derive from the same prooftexts: “Atzeret for YHWH” vs “Atzeret for you” - Deut 16:8; Num 29:35

3. Rav Ḥisda - “Send portions to him for whom nothing is prepared” = one lacking food for Shabbat due to no eiruv tavshilin - Nehemiah 8:10

4. R’ Yoḥanan citing R’ Eliezer b. Shimon - “Borrow on My account” to honor Shabbat/Yom Tov; trust God to repay - Nehemiah 8:10

5. The ‘eder’ tree causes blessings

   1. R’ Yoḥanan citing R’ Eliezer b. Shimon - Plant an ‘eder’ tree to preserve property - Psalms 93:4

   2. Folk saying - name of ‘eder’ hints that it endures for many generations

   3. Baraita - A field that contains an ‘eder’ tree is blessed

6. Rav Taḥlifa b. Ravnai Ḥoza’a - Annual income fixed from Rosh HaShana to Yom Kippur, except Shabbat/Yom Tov costs and children’s Torah tuition; spend more → allotted more - Psalms 81:4–5

7. R’ Abbahu - Identifies the “concealed” festival as Rosh HaShana - Psalms 81:4–5

8. Baraita - Shammai vs. Hillel in Shabbat prep

   1. Shammai always saved the better animal for Shabbat

   2. Hillel relied daily on God’s blessing (“day by day”) - Psalms 68:20

9. R’ Ḥama b. Ḥanina - One who gives a gift need not inform the recipient - Exodus 34:29

10. Baraita - Shabbat is a “good gift”; must inform - Exodus 31:13

    1. Rabban Shimon ben Gamliel - hence: one who gives bread to a child should notify the mother

11. R’ Yoḥanan citing R’ Shimon b. Yoḥai - All mitzvot were given publicly except Shabbat, given privately to Israel - Exodus 31:17

12. Reish Lakish - An additional soul is given on Friday right before Shabbat and taken after Shabbat - Exodus 31:17

The Passage

Beitzah.15b.10-16b.9

Anecdote - R’ Eliezer rebukes groups leaving his day-long Yom Tov lecture; staying is “eternal life,” eating is “temporary life”

תנו רבנן:

מעשה ברבי אליעזר

שהיה יושב ודורש כל היום כולו בהלכות יום טוב.

§ A baraita states:

There was an incident involving R’ Eliezer,

who was sitting and lecturing about the halakhot of the Festival throughout the entire Festival day.

(See footnote.)¹

1. יצתה כת ראשונה,

   1. אמר: הללו בעלי פטסין.

2. כת שניה,

   1. אמר: הללו בעלי חביות.

3. כת שלישית,

   1. אמר: הללו בעלי כדין.

4. כת רביעית,

   1. אמר: הללו בעלי לגינין.

5. כת חמישית,

   1. אמר: הללו בעלי כוסות.

6. התחילו כת ששית לצאת,

   1. אמר: הללו בעלי מארה.

1. When the 1st group (כת) left in the middle of his lecture,

   1. he said: These must be owners of extremely large jugs [pittasin],² who apparently have huge containers of wine awaiting them as well as a comparable amount of food, and they have left the house of study out of a craving for their food.

2. After a while a 2nd group departed.

   1. He said: These are owners of large jugs (חביות), which are smaller than pittasin.

3. Later a 3rd group took its leave,

   1. and he said: These are owners of jugs (כדין), even smaller than jugs.

4. A 4th group left,

   1. and he said: These are owners of jars [laginin],³ which are smaller than jugs.

5. Upon the departure of a 5th group,

   1. he said: These are owners of cups (כוסות), which are smaller still.

6. When a 6th group began to leave,

   1. he became upset that the house of study was being left almost completely empty and said: These are owners of a curse (מארה); i.e., they obviously do not have anything at home, so why are they leaving?

נתן עיניו בתלמידים,

התחילו פניהם משתנין.

אמר להם:

בני!

לא לכם אני אומר,

אלא להללו שיצאו,

שמניחים חיי עולם ועוסקים בחיי שעה.

He cast his eyes upon the students remaining in the house of study.

Immediately, their faces began to change color out of shame, as they feared he was referring to them and that perhaps they should have departed along with the others instead of staying.

He said to them:

My sons!

I did not say that about you

but about those who left,

because they abandon the eternal life of Torah

and engage in the temporary life of eating.

R’ Eliezer dismisses his students - Nehemiah 8:10

בשעת פטירתן,

אמר להם:

״לכו

אכלו משמנים ושתו ממתקים

ושלחו מנות לאין נכון לו

כי קדוש היום לאדנינו

ואל תעצבו

כי חדות ה׳ היא מעזכם״.

[...]

At the time of the remaining students’ departure (פטירתן) at the conclusion of R’ Eliezer’s lecture,

he said to them the verse:

“Go your way,

eat the fat and drink the sweet,

and send portions to him for whom nothing is prepared,

for this day is holy to our Lord;

and do not be grieved,

for the joy of YHWH is your strength” (Nehemiah 8:10).

[...]

Tannaitic Dispute re how to “fulfill” Yom Tov: R’ Eliezer vs. R’ Yehoshua

R’ Eliezer - One fulfills Yom Tov either entirely with eating/drinking or entirely with study

דתניא,

רבי אליעזר אומר:

אין לו לאדם ביום טוב, אלא

• או אוכל ושותה,

• או יושב ושונה

As it is taught in a baraita that

R’ Eliezer says:

A person has no way of fulfilling the mitzva of a Festival correctly apart from

• either eating and drinking, thereby fulfilling the mitzva of joy in a completely physical manner,

• or sitting and studying (שונה) Torah, thereby emphasizing only the spiritual; and those who did not engage in Torah study to the fullest extent acted inappropriately.

R’ Yehoshua - “Half to God” (Torah study) and “half to yourselves” (eating, drinking, and other pleasurable activities)

רבי יהושע אומר:

חלקהו:

• חציו לה׳,

• וחציו לכם

R’ Yehoshua says:

There is no need for such a dichotomy; rather, simply divide it:

• Half to God, Torah study,

• and half to yourselves, engaging in eating, drinking, and other pleasurable activities.

R’ Yoḥanan - Both derive from the same prooftexts: “Atzeret for YHWH” vs “Atzeret for you” - Deut 16:8; Num 29:35

אמר רבי יוחנן:

ושניהם מקרא אחד דרשו:

• כתוב אחד אומר:

  • ״עצרת לה׳ אלהיך״,

• וכתוב אחד אומר:

  • ״עצרת תהיה לכם״.

הא כיצד?

R’ Yoḥanan said:

And both of them derived their opinions from one verse, i.e., the two of them addressed the same apparent contradiction between two verses, resolving it in different ways:

• One verse states:

  • “It shall be a solemn assembly for YHWH, your God” (Deuteronomy 16:8), indicating a Festival dedicated to the service of God,

• and one verse states:

  • “It shall be a solemn assembly for you” (Numbers 29:35), indicating a celebratory assembly for the Jewish people.

How is this to be reconciled?

רבי אליעזר סבר:

• או כולו לה׳,

• או כולו לכם.

ורבי יהושע סבר:

חלקהו:

• חציו לה׳

• וחציו לכם.

R’ Eliezer holds that

the two verses should be understood as offering a choice: The day is to be

• either entirely for God, in accordance with the one verse,

• or entirely for you, as per the other verse;

and R’ Yehoshua holds

that it is possible to fulfill both verses:

Split the day into two:

• half of it for God

• and half of it for you.

Rav Ḥisda - “Send portions to him for whom nothing is prepared” = one lacking food for Shabbat due to no eiruv tavshilin - Nehemiah 8:10

מאי ״לאין נכון לו״?

אמר רב חסדא:

למי שלא הניח עירובי תבשילין.

[...]

§ Since the baraita mentions the verse from Nehemiah, the Talmud poses the following question: What is the meaning of: “Send portions to him for whom nothing is prepared” (Nehemiah 8:10)?

Rav Ḥisda said:

Send to one who does not have food of his own prepared for Shabbat that follows the Festival because he did not prepare a joining of cooked foods and must therefore rely on others.

[...]

R’ Yoḥanan citing R’ Eliezer b. Shimon - God commands to Borrow money on His account to honor Shabbat/Yom Tov; trust God to repay - Nehemiah 8:10

מאי ״כי חדות ה׳ היא מעזכם״?

אמר רבי יוחנן, משום רבי אליעזר ברבי שמעון:

אמר להם הקדוש ברוך הוא לישראל:

בני!

לוו עלי,

וקדשו קדושת היום,

והאמינו בי

ואני פורע.

The Talmud poses another question with regard to the same verse: What is the meaning of: “For the joy of YHWH is your strength”?

R’ Yoḥanan said in the name of R’ Eliezer, son of R’ Shimon:

God said to the Jewish people:

My children!

borrow (לוו) money on My account,

and sanctify the sanctity of the day of Shabbat and the Festivals with wine,

and trust in Me,

and I will repay this debt.

The ‘eder’ tree causes blessings

R’ Yoḥanan citing R’ Eliezer b. Shimon - Plant an ‘eder’ tree to preserve property - Psalms 93:4

ואמר רבי יוחנן, משום רבי אליעזר ברבי שמעון:

הרוצה שיתקיימו נכסיו —

יטע בהן אדר,

שנאמר: ״אדיר במרום ה׳״.

Apropos the statement attributed to R’ Yoḥanan in the name of R’ Eliezer, son of R’ Shimon, the Talmud cites another statement that R’ Yoḥanan said in the name of R’ Eliezer, son of R’ Shimon:

One who wants his properties to be preserved and protected from ruin --

should plant an eder tree among them,

as it is stated: “YHWH on high is mighty [adir]” (Psalms 93:4).

Due to the similarity of the words eder and adir, this is understood to mean that the eder tree bestows permanence.

Folk saying - name of ‘eder’ hints that it endures for many generations

אי נמי:

אדרא כשמיה,

כדאמרי אינשי:

מאי אדרא?

דקיימא לדרי דרי.

Alternatively:

The eder tree will preserve one’s property, as implied by its name,

as people say:

What is alluded to in the name of the eder?

Its name hints that it endures for many generations [darei].

Baraita - A field that contains an ‘eder’ tree is blessed

תניא נמי הכי:

שדה שיש בה אדר --

1. אינה נגזלת

2. ואינה נחמסת,

3. ופירותיה משתמרין.

This is also taught in a baraita:

A field that contains an eder tree --

1. will be neither stolen

2. nor forcibly removed from one’s possession, as the eder serves as a clear indication of its owner,

3. and its fruit is preserved, as the unique odor of the eder sap wards off insects.

1. The literary formula here, for this six-part list:

[the] [N - ordinal number - 1st, 2nd, etc] group (כת) [departed]

He said: These are owners (בעלי) of [X - container, smaller than the previous]

The six containers, in the six parts, in order:

1. pittasin (=pithos)

2. ḥaviyot

3. kadin

4. laginin (=lagynos)

5. cups

6. curse

2. פטסין - from Greek pithos (πίθος), a very large storage vessel.

See this image of a pithos from Wikmedia Commons:

3. לגינין - from Greek lagynos (“pitcher, flask”).