(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Eruvin 104


(a) 'Bozkin Melach Al-gabei Kevesh'.
Why was this necessary?

(b) Why is this forbidden on Shabbos outside the Beis -Hamikdash?

(c) Then why does the Beraisa permit scattering straw in one's yard after a heavy rainfall?

(a) Why must our Mishnah (of 'Bozkin Melach') speak specifically when they were not Mevatel the salt on the ramp?

(b) What would they do with salt that had been trodden on? Use it to salt the Korbanos!?

(c) Why was the salt not a Chatzitzah?

(d) On what grounds does the Gemara reject the suggestion that we are dealing with carrying the limbs on to the Mizbei'ach, which is not an Avodah?

(a) Ula was annoyed that someone desecrated the Shabbos by knocking on the door with his fist.
What did Rabah (or Rava) point out to him?

(b) What is the meaning of

  1. ... 'Ma'alin bi'Deyufi (b'Shabbos)'?
  2. ... 'Mi'arak le'Choleh b'Shabbos'?
(c) The purpose of the latter was to enable the sick person to go to sleep.
Why *must* this be the case? What is the technical difference between putting a person to sleep in this way, and waking him up?

(d) If creating a noise other than for musical motives is permitted, why is it forbidden to clap one's hands to scare away birds and wild animals from one's field?

(a) Rav Yehudah quoting Rav, forbids women to play with nuts by rolling them down a board and along the ground (in the course of which they would knock them together to create a cracking effect)?
What is the reason for this prohibition? Is it because of the cracking noise that they make in the process?

(b) How does the Gemara prove that this was not prohibited because of the noise?

(c) And if not because of the noise involved, then why did the Tana of our Mishnah permit drawing water from the wells in Lishkas ha'Azarah - but not anywhere else? Why should it be forbidden elsewhere?

(d) Ameimar permitting drawing water from a well in Mechuza, on the grounds that they had neither gardens nor wood-stores at the back of their houses - for which they might draw water.
What made him change his mind?

Answers to questions



(a) What was 'Bor ha'Kar', and what meaning did they initially ascribe to that name?

(b) What made them reject that reason?

(c) Why then, *is* it called by that name?

(d) The Beraisa concludes that it was not the prophets among them who permitted them to draw from that particular well.
Which prophets are referred to here, and what then was the source of the concession?

(a) What is one permitted to do with a dead (Muktzah) Sheretz in one's home on Shabbos?

(b) In the Beis Hamikdash they permitted its removal in order to not to leave Tum'ah there for one moment longer than necessary. Rebbi Yochanan ben Berokah prescribed carrying it out with the Kohen's belt.
Why is it not preferable to take it out with a pair of wooden tongs?

(c) Why does the person carrying it out not become Tamei Masa?

(d) Why does he not become a Sheni le'Tum'ah through contact with the belt, which became a Rishon through contact with the Sheretz itself?

(a) Why does Rebbi Yehudah prefer removing the Sheretz with a pair of wooden tongs? What is the advantage of that?

(b) Rebbi Shimon ben Nanes lists the locations included in the Heter as the Heichal, the Ulam and between the Ulam and the Mizbei'ach.. Rebbi Akiva says from wherever one is Chayav Kares or Chatas (for entering in a state of Tum'ah).
Which area are they disputing?

(c) Which area does Rebbi Akiva concede to ben Nanes?

(a) Shmuel is quoted as saying that someone who carries a dead Sheretz into the Beis Hamikdash is not Chayav Kares or Chatas.
Why should he not be Chayav, Kal va'Chomer from someone who enters when he is only a Tamei Sheretz (a Rishon le'Tum'ah)?

(b) Why is there no proof for Shmuel from a Beraisa, which renders earthenware vessels Patur.
If the reason there is not because they have no Taharah in the Mikvah, then what *is*?

(c) How does the Gemara attempt to connect Shmuel's Din to the Machlokes between Rebbi Yochanan ben Berokah (who prescribes taking the Sheretz out as quickly as possible) and Rebbi Yehudah (who does not mind delaying in order to minimize the Tum'ah)?

(d) We conclude that, in fact, both Tana'im hold that he is Chayav (not like Shmuel).
What then, is the basis of their Machlokes?

9) The Gemara then tries to connect Shmuel's Din with the Machlokes between ben Nanes (who does not require the removal of the Sheretz from the Azarah) and Rebbi Akiva (who does).
Rebbi Yochanan however, explains that here too, neither Tana holds like Shmuel, and that their Machlokes lies in the interpretation of the Pasuk in Divrei Hayamim "Vayavo'u ha'Kohanim li'Penimah Beis Hashem Letaher, Vayotzi'u es Kol ha'Tum'ah ... le'Chatzar Beis Hashem, Vayekablu ha'Levi'im Lehotzi le'Nachal Kidron Chutzah". What is the basis of this Machlokes?

Answers to questions
Next daf

For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,