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


brought to you by Kollel Iyun Hadaf of Har Nof

Ask A Question on the daf

Previous daf

Pesachim 101

PESACHIM 101 - dedicated by Uri Wolfson in honor of his Chavrusa, Rav Mordechai Rabin of Har Nof.

***************GIRSA SECTION********************
We recommend using the textual changes suggested by the Bach, Rav B. Rensburg and the parenthetical marginal notes of the Vilna Shas. This section is devoted to any *OTHER* changes that we feel ought to be made in Gemara, Rashi or Tosfos.)

[1] Tosfos 101a DH Aval:
"*u'Mihu* Shnei Mekomos b'Chad Bayis"
The word "u'Mihu" is not found in the manuscripts and should be removed

1) [line 5] V'GANU - and sleep
2) [line 10] ME'IGRA L'AR'A - from the roof to the ground; alternatively, from the attic to the ground floor

3) [line 13] IS'AKRA LEI SHERAGA - his lamp fell and went out
4) [line 13] V'AILEI LEI L'MANEI L'VEI GENANEI D'RABAH BREI - and they brought up his utensils to the wedding house of his son, Rabah

5) [line 19] AD'AZLISU L'USHPIZA - by the time you go to your inn; place of lodging
6) [line 24] MATIRIN MI'BEGED L'VEGED - it is permissible to remove Tzitzis from one Talis and place them on another [usually from an old Talis to a new Talis (Rashi Shabbos 22a)]

7) [line 25] MADLIKIN MI'NER L'NER
Shmuel rules that it is permissible to light one Chanukah light from another. Rav prohibits this. One reason given for Rav's opinion is because of Bizui Mitzvah (disrespect for the Mitzvah,) since the person transfers the flame with a stick that is not part of the Mitzvah. The second reason given is Akchushei Mitzvah (diminishing the Mitzvah), by taking away some of the oil. It also appears as if he is taking away some of the light. (Gemara Shabbos 22a and Rashi there)

(a) A Davar she'Eino Miskavein is an act that is done for a certain purpose (which can be accomplished without transgressing an Isur Torah), but which *may* result in an Isur Torah being inadvertently performed. The example brought in our Gemara is dragging a bench or chair on soft ground, where a furrow may possibly be created while dragging. (Digging a furrow is included in the Melachah of Choresh, plowing). Rebbi Yehudah prohibits performing such an action, since it may result in an Isur Torah. Rebbi Shimon disagrees, claiming that even though an Isur Torah may result from this action, since the Isur Torah will come about without intent, the action is permitted. Rebbi Shimon therefore permits a person to drag a bench across a dirt floor as long as he does not intend to make a furrow.
(b) The laws of a Davar she'Eino Miskaven (that it is permitted according to Rebbi Shimon or forbidden according to Rebbi Yehudah) apply only when it is not inevitable that an Isur Torah will occur as a result of one's action. However, when an Isur Torah will definitely occur as a result of one's action, it is known as a "Pesik Reshei" and is forbidden. For example, if a person cut the head off of a chicken on Shabbos and states that he had no intention to kill the animal, but he merely wanted its blood to feed to his dogs, it is considered as though he had full intention to kill the animal since its death was an inevitable outcome of his act, and he is Chayav.
(c) A person must have specific *intent* to do a Melachah on Shabbos in order to be liable for punishment or to be required to bring a Korban. Therefore, if a person drags a bench and a furrow *does* result, even Rebbi Yehudah will agree that the person who dragged it is not obligated to bring a Korban, since the furrow was created accidentally. Rebbi Yehudah and Rebbi Shimon argue only as to whether it is permitted *in the first place* to perform an action that may result in a Melachah.


9) [line 16] L'KIV'A KAMA HADAR - he is continuing his original meal (that is, since had he *not* eaten anything in the second location, he would have been required to return to the original location to recite the Berachos Acharonos or Birkas ha'Mazon (see Berachos Daf 51a), he has not has a Hesech Da'as from his meal, and] it is considered as if he is *still* in his original location, finishing his meal [ROSH 10:6]. Alternatively, he has to make a significant Berachah Acharonah (and not just Borei Nefashos) and therefore when he moves to another location, he still must recite a Berachah Acharonah. Because that Berachah Acharonah will serve for all that he ate in both locations, it is considered one long meal, and no Berachah Rishonah is required in the new location [RASHBAM 101b DH b'Devarim and DH Aval].)

Next daf


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