(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

Shabbos 124

1) [line 2] NAGAR - a door-peg (that is placed into a hole in the doorstep to lock the door)

2) [line 3] SHOMTAH - he may drag it
3) [line 8] I'APUSHEI - [so that the Lechem ha'Panim do not become] moldy

(a) According to Torah law, in a courtyard which has in it houses owned by different people, all of the neighbors may transfer objects from their houses to the courtyard and into other houses on Shabbos. Even though each house is a separate Reshus ha'Yachid, it is permissible to move objects from one Reshus ha'Yachid to another. Such is also the case when several *courtyards* open on a dead-end alley, and when a city is completely walled. (RAMBAM Hilchos Eruvin 1:1)

(b) King Shlomo decreed that transferring objects from one Reshus ha'Yachid to another is forbidden, unless an Eruv Chatzeiros (lit. a mixing of the courtyards) is created on Friday, before Shabbos begins. (Shabbos 14b, Eruvin 21b). (The equivalent of an Eruv Chatzeiros for an alley or a city is called a Shituf Mavo'os.) This is accomplished by all of the neighbors collectively setting aside a loaf of bread, in one common container, in one of the houses of the courtyard, or one of the courtyards of the alleyway. This shows that all neighbors have an equal share in all of the Reshuyos ha'Yachid, just as they all have a share in that bread. They can be considered one Reshus again. (In the case of an alley or city, any food is permissible to use as an Eruv, except for water, salt and mushrooms.) (RAMBAM ibid. 1:4-9)

5) [line 26] GERAF SHEL RE'I (a pan of refuse)
(a) The Rabanan enacted a prohibition of Muktzah against handling certain types of objects on Shabbos (the extent of this prohibition is the subject of an argument between Rebbi Yehudah and Rebbi Shimon; see Shabbos 45a and other places, and Background to Shabbos 44:3 and 44:5a-b).

(b) However, when an item of Muktzah which is disgusting is resting in a place where people would like to sit and they find it very unpleasant to sit near such a disgusting item, the Rabanan permitted the item to be removed, due to the honor of Shabbos which the item would otherwise be diminishing. For example, a pan of human or animal refuse, or a dead mouse, even though it is Muktzah, may be removed.

(c) It is not permitted to place a disgusting item in a place where people will want to sit, with the intention to move it later when people sit there and are disgusted by it. For example, while eating dates, one may not pile up the date pits in one place at the table in order to permit moving the pits when the pile becomes disgusting to those who want to sit there (Daf 143a).

6) [line 27] RAV SAFRA CHAVRIN - Rav Safra, our peer
7) [line 31] BEKA'AS - a piece of wood
8a) [line 36] MESHILIN - it is permitted to lower
b) [line 36] ARUBAH - skylight; aperture in the roof

9) [line] OSO V'ES BENO
It is forbidden to slaughter a cow, female sheep or female goat and her offspring on the same day, as it states in Vayikra 2:28, "v'Shor Oh Seh, Oso v'Es Beno Lo Sishchatu b'Yom Echad"

10) [line 40] OSEH LO PARNASAH - he provides it with sustenance


11) [line 5] MAR - (O.F. fosoir) hoe; pick-ax
12) [line 9] SHUSA - (a) a box-like trap (RASHI); (b) a beam (BA'AL HA'MA'OR)
13) [line 11] SHEKULU SHUSA MEKAMEI KAHANA - take away the trap (or beam) to make room for Rav Kahana to sit down

14) [line 12] BEI SADYUSA - a felt pillow
15a) [line 15] MACHBEDOS SHEL MEILSA - (O.F. escove) brushes made of fine woolen cloth
b) [line] SHEL TEMARAH - brooms made from palm branches
16) [line 21] AREIVAH - a basin
17) [line 23] MIKPAH - a thick mass of grist, oil and onions
18) [line 26] MASIKIN - we may burn (i.e. use as fuel)

19) [line 30] NOLAD
(a) MUKTZAH - The word Muktzah literally means "set aside at the brink [of one's intentions for use]." The term is used to describe items that are set aside not to be used right now, such as wood stacked in a barn. In a broader sense, the word Muktzah includes anything that a person did not intend to use during Bein ha'Shemashos at the start of Shabbos, for whatever reason it may be.

(b) THE ARGUEMENT OF THE TANA'IM - Rebbi Yehudah and Rebbi Shimon argue as to whether one may move or use on Shabbos items that fit into certain categories of Muktzah. There are at least six different categories of Muktzah over which Rebbi Yehudah and Rebbi Shimon disagree [(1) Hiktzehu mi'Da'ato; (2) Nolad; (3) Muktzah Machmas Isur; (4) Muktzah Machmas Mi'us; (5) Keli she'Melachto Eino Ela l'Isur; (6) Muchan la'Adam Eino Muchan l'Kelavim.] On Shabbos, objects that fit into one of these categories may not be moved according to Rebbi Yehudah. There are other categories of Muktzah which may not be moved according to both Rebbi Yehudah and Rebbi Shimon [such as (1) Muktzah Machmas Gufo; (2) Huktzah l'Mitzvaso; (3) Davar she'Eino Ra'uy she'Decha'o b'Ydayim; (4) Davar he'Asur she'Lo Chashav she'Yavo l'Ydei Heter b'Shabbos.]

(c) NOLAD - When an item did not exist in its present form during the Bein ha'Shemashos between Friday and Shabbos, rather it was created (or was significantly changed on Shabbos, it belongs to the category of Muktzah known as Nolad (born). Utensils that broke on Shabbos did not exist in their present form before Shabbos. Therefore they are Nolad. Similarly, date pits from dates that were eaten on Shabbos are Nolad, since they were part of a fruit when Shabbos came in and only emerged as pits on Shabbos. Moving them is prohibited according to Rebbi Yehudah and permitted according to Rebbi Shimon.

20) [line 34] HANEI LIVNEI D'ISHTAYUR MI'BINYANA - the bricks left over after a building is constructed

21) [line 35] L'MIZGA - to sit or recline [on them]
22) [line 35] SHARGINHU - if the owner of the bricks (or the builders) arranged them in an orderly fashion, such as one on top of the other

*23*) [line 36] CHERES KETANAH - a shard from a broken earthenware vessel. (Since it originally was part of a vessel, it is not Muktzah -- RAMBAN and Rishonim.)

24) [line 38] (RISKA) [RISTEKA] D'MECHUZA - the marketplace of Mechuza, a large Jewish trading town on the Tigris River

25) [line 39] ITVAS'EI MESANEI TINA - his shoe got muddy
26) [line 39] V'KA MECHPER LEI - and he started wiping it
27) [line 40] LO MISTAYA - it is not enough

28) [line 42] MEGUFAS CHAVIS SHE'NICHTETAH - (a) the lid of a shattered barrel (RASHI); (*b*) the shattered lid of a barrel (RITVA, SHITAH L'RAN) According to these Rishonim, the Beraisa is teaching that although a lid of a barrel is not as significant a vessel as the barrel itself, nevertheless its shards are not Muktzah since they originally started out as a complete vessel (see above, #23). (Alternatively, the Beraisa is teaching that a broken lid is not Muktzah even according to the Rebbi Yehudah of our Mishnah, who requires that the broken piece be used in a manner similar to its original use, since a broken piece is also used to cover vessels (as the Gemara mentioned earlier), just like a barrel-lid - M. Kornfeld)

29) [line 43] YISPOS - file down its rough edges
30) [last line] L'GELIMEI - his coat

Next daf


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