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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 9



(a) Even though there is already a Lechi (the one which permits the Mavuy) on the threshold, nevertheless that Lechi will not permit one to carry on the threshold, since the Lechi permits one to carry only from within (from a point where the front of it is visible). Consequently, the threshold will require another Lechi to permit one to carry on it. Hence the Gemara's Kashya, 've'Af al Gav de'Les Sei Kechi'?

(b) We might have thought that, since the threshold does not extend four Tefachim (and is therefore not an independent Reshus), one should be permitted to carry up to the *outside* of the Lechi, at which point the extended walls of the Mavuy will serve as a Lechi (to remind him not to carry into the Reshus ha'Rabim).

(c) A Koreh must be at least one Tefach thick. It is better than a Lechi for one of two reasons: either because it is a stronger 'Heker' (recognition, which is effective even when it is clear only from the outside), or because we say (Halachah le'Moshe mi'Sinai) 'Pi Tikreh Yoreid ve'Sosem', meaning that (provided that we are dealing with a space of at least four Tefachim by four Tefachim), the outside of the Koreh is considered as if it went down to the ground (a little like Levud), to enclose the space within it.

(d) The answer could apply equally to a house, only the thresholds of most houses (which are usually more than four Tefachim), have ceilings. Consequently, it would make no difference whether the intervening door was open or closed.

2) Rav Ashi establishes the Beraisa by the threshold of a house, but a house where the ceiling is broken by the doorway. This means that the ceiling consists of two beams, with a space of less than three Tefachim between them. Consequently, when the door is open, they combine (because of Levud), to connect the threshold with the house, making it a Reshus ha'Yachid, since between them, there is at least four Tefachim (and with regard to the outer point of the beam, we say 'Pi Tikreh Yored ve'Sosem').
But when the door is closed, the outer beam does not measure four Tefachim, and we do not say 'Pi Tikreh Yored ve'Sosem by walls of less than four Tefachim.


(a) To refer to the threshold of a Reshus ha'Yachid, which is more than ten Tefachim high and four by four Tefachim an independent Reshus, means that one is not even permitted to carry from it into another Reshus ha'Yachid, or vice-versa.

(b) The reason for this (Rabbinical) prohibition is because one might go on to carry from a pile of earth ten Tefachim high, which is situated in a Reshus ha'Rabim.

(c) Acheirim is another name for Rebbi Meir (though there are occasions when another Tana). Consequently, a statement made by one, is a proof for the opinion of the other.




(a) At Minchah Gedolah, the Gemara contends, there is plenty of time to Daven Minchah; so why should Chazal forbid one to eat and to do all the things listed in the Mishnah, already from then?

(b) 've'Im Hischilu, Ein Mafsikin', leaves us with a Kashya on Rebbi Yehoshua ben Levi (although we have already ruled against him in Berachos) who says, that once the time to Daven Minchah has arrived, it is forbidden to eat anything (implying that he is obligated to stop if he did - since Rebbi Yehoshua ben Levi is speaking when he starts at a time of Isur, and so is our Mishnah [see Tosfos d.h. 've'Im' and Maharam]).

(c) The Gemara (in its first answer) concludes that although there is plenty of time left from Minchah Gedolah until nightfall, our Mishnah is not referring to a regular haircut, which takes only a short space of time, and which is not forbidden from Minchah Gedolah, but to the special haircut of the Kohen Gadol (which Ben El'asha copied), which was complicated and took a long time.


1. By 'Merchatz', the Mishnah means not just a simple steam-bath, which did not take long, but the entire series of bathing facilities offered, which took a long time, and were likely to extend into night.
2. by 'Burseki', the Mishnah means 'a big Burseki', meaning that there are many skins to be tanned and the tanner has not yet begun the process.
3. 'Din' too, refers to the beginning of the Din, meaning that the case has not yet begun (and not just to the Dayanim's final ruling).
4. And 'Le'echol' speaks about a big Se'udah, like that of a wedding.
All of these take a long time, and could easily stretch into night.
5) Rav Acha bar Ya'akov is unperturbed by the original Kashya. According to him, all the cases could be speaking by Minchah Ketanah, and could even be referring to an ordinary haircut, a plain steam-bath, the final stage of the tanning process, an ordinary meal and the final ruling of Beis-Din. Nevertheless, it is common enough for the scissors to break; the person to faint in the bathhouse (from the heat); to find a fault in the skin (which means beginning the process again); to stretch out the meal; andfor the Beis-Din to discover an error in their anticipated ruling (which means that the Dayanim will need to begin their deliberations again from scratch). In all these cases, Chazal anticipated the possible delay, and decreed already from Minchah Ketanah.


(a) The beginning of ...
1. ... of a haircut is when the barber ties the barber's cloth around his neck.
2. ... of a bath is when one takes off the Sudar (a head-cloth which was customarily, the first garment to be removed).
3. ... of tanning is when he dons the special sleeves that one wears in the tannery.
4. ... of eating is when one washes the hands, or, in those places where they tended to wear tight belts (such as was customary in Bavel), from the moment that one loosened the belt (*before* washing the hands).
(b) From that moment on, he was not required to go and Daven Minchah until after the meal (provided there would be time to Daven then).
(a) Although we just learned with regard to Minchah, that someone who begun eating, was not obligated to stop for Minchah, for Ma'ariv, he was. The reason for this stringency, is because, whereas during the day, people did *not* tend to become drunk, they *did* at night. Consequently, we are worried that, if he does not interrupt his meal for Ma'ariv, he will not be in a fit state to Daven afterwards.

(b) The above however, only applies there where Ma'ariv is obligatory. Those who rule that it is 'Reshus', are not obligated to stop their meal to go and Daven Ma'ariv.

(c) One should not Daven with one's belt untied, because of the Pasuk in Amos: "Hikon Likras Elokecha Yisrael".

(d) And for the same reason, one should not Daven without socks.

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