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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Beitzah 30


(a) One is obligated to make a Shinuy when carrying loads in the street. Rava initiated various changes in Mechuza: from Duchka to Rigla, from Rigla to Igra, and from Igra to Achpa.
What is ...
  1. ... Duchka? What does one normally carry by this method?
  2. ... Rigla? What does one normally carry by this method?
  3. ... Igra?
  4. ... Achpa?
(b) Is it necessary for the change to be easier than the norm?

(c) What Shinuy does one make by a load that is normally carried be'Achpa?

(d) Under what circumstances is one permitted to carry a load without a Shinuy?

(a) Women used to draw and subsequently carry the water in the regular jars.
Why did they not make a Shinuy by drawing it ...
  1. ... in smaller ones?
  2. ... in larger ones?
(b) Why did they not at least cover the jars ...
  1. ... with a wooden lid?
  2. ... with a cloth?
(a) Clapping hands together or against one's thigh and dancing, are forbidden on Shabbos or Yom-Tov.
Why then, does one not stop people from doing it?

(b) Abaye proves this from women who were also guilty of contravening another Isur de'Rabbanan.
Where did they used to sit with their barrels? Why is that forbidden?

(c) Will the principle of 'Mutav she'Yihyu Shogegin ... ' also extend to Isurim d'Oraysa, or is it confined to Isurim de'Rabbanan?

(a) The Seifa of our Mishnah permits using a new pile of straw, but forbids taking wood from a Muktzah.
What is a Muktzah?

(b) What is the problem with this Seifa?

(c) We establish the entire Mishnah either like Rebbi Shimon, or like Rebbi Yehudah.
How do we establish ...

  1. ... even the Seifa like Rebbi Shimon?
  2. ... even the Reisha like Rebbi Yehudah?
(d) If we are speaking about rotten straw, then why is it not fit for cement (and therefore still Muktzah)?
Answers to questions



(a) Why may one not take fire-wood from the S'chach of a Sukah on the Yom- Tov of Pesach of Shavu'os?

(b) How do we initially interpret the Heter of 'Ela min ha'Samuch Lah'?

(c) What is the problem with this interpretation?

(a) Rav Yehudah Amar Shmuel establishes 'Ela min ha'Samuch Lah' by wood that is leaning against the wall of the Sukah.
Why should S'tiras Ohel not apply there?

(b) Rav Menashya re-establishes the Seifa by wood on top of the Sukah.
Why then, will removing it not constitute demolishing?

(a) The source of Rebbi Shimon not holding of Muktzah is a lamp that was lit before Shabbos, and whose oil he permits once the lamp goes out.
Why does a fallen Sukah (whose wood Rebbi Shimon also permits) appear to be different?

(b) How do we establish the case of the fallen Sukah to fit into the same category as the lamp?

(c) What does the Tana Kama of the Beraisa hold?

(a) How does Rav Sheshes quoting Rebbi Akiva (and Rebbi Yehudah ben Beseira) Darshan from the Pasuk in Re'ei "Chag ha'Sukos Ta'aseh Lecha Shiv'as Yamim"?

(b) Then how can the Tana write (immediately after 've'Shavin be'Sukas ha'Chag be'Chag she'Hi Asurah') that a condition made before Yom-Tov is effective?

(c) And how will we explain the Beraisa, which validates such a condition with regard to any type of ornaments that one hangs in the Sukah *even on Sukos*?

(d) Will this condition of this nature be effective by the wood of the Sukah itself?

(a) If someone designates seven Esrogim for the seven days of Sukos (one for each day), Rav permits each Esrog to be eaten immediately after use on the same day.
What does Rav Asi hold?

(b) Why are all the Esrogim not forbidden until after Sukos like the wood of the Sukah?

Answers to questions
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