ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 47
(a) With regard to the Mishnah in 'Notel', which permits one to carry a
basket with a stone in it, Rebbi Yochanan himself comments that it speaks
when the basket is full of fruit, otherwise it will be a 'Basis le'Davar
he'Asur'. From here we see, that far from the *stone* being Batel to the
*basket*, it is the *basket* that becomes a Basis to the *stone*. By the
same token, the dust-pan, rather than rendering the ashes Batel to it,
should itself be Asur, because it becomes a Basis to the ashes?
(b) A grain of frankincense was hardly significant in the eyes of Rebbi,
who was an extremely wealthy man.
(c) Nor would it help to say that it was fit to be used by other people
(even though it was of no value to Rebbi), because we have already learnt,
that clothes of three by three finger-breadths, which are fit exclusively
for a poor man, remain Muktzah to someone who is wealthy.
(d) We cannot compare the pan with ashes to a baby's potty (which one is
permitted to take out of the room because it is disgusting) for two
reasons: firstly, because a pan with ashes is not repulsive (like a potty
is), and secondly, because a pan of ashes is normally covered (at least, it
used to be in those days), whilst a potty is not.
(a) Rava switches the role of the ashes. According to him, the ashes are
*not* Muktzah (since in those days, they were used to cover dirt). And the
Chidush is, that, although there were also pieces of wood (which are
definitely Muktzah on Shabbos) on the pan, it is permitted to carry the pan
because of the ashes (since it now becomes a 'Basis le'Davar ha'Asur u'le
Davar ha'Mutar' - because the pieces of wood become Batel to the ashes).
(b) If the used, broken wicks that remain in a lamp render the lamp
Muktzah, and do not become Batel to the lamp, then why should the pieces of
wood be Batel to the ashes?
(c) Normally, the used, broken wicks are Batel to the lamp. However, we are
speaking in the Galil, where linen garments (whose worn out strands they
would use for wicks) were rare, so they would re-use old wicks to light
That explains why these wicks did not become Batel to the lamps, like the
wood to the ashes.
(a) A 'Mitah shel Terasim' is the portable bed of the coppersmiths, who
would take it apart and transport it when they went to work. According to
Rav and Shmuel, someone who puts it together is Chayav because of 'Makeh
ba'Patish' - completing a task (not because of 'Binyan', since there is no
'Binyan' by vessels).
(b) A 'Kaneh shel Sayadin' is a long extendible pole, to which one attaches
a cloth, with which one lime one's walls. The pole can be extended or
shortened by adding or removing sections. One is never *Chayav* for
extending the pole, since the pole is meant to be extended and shortened
continually, so that there is no stage at which the job is completed.
(c) A 'Keren Agulah' and a 'Keren Peshutah' were both musical instruments.
The former was more of a professional instrument, whose parts were
assembled firmly, which is why one was Chayav - the latter less
professional, its parts put together loosely, for which one is not Chayav.
(d) Those Amora'im who permit putting together a coppersmith's bed, follow
the opinion of Rabban Shimon ben Gamliel, who permits putting together the
branches of the lamp loosely (according to some, only if that is the way
that it is *normally* assembled).
(a) 'Milbenos ha'Mitah' were hollow legs, into which one fitted the legs of
a bed, to prevent them from rotting. 'Levachim shel Sachivas' were small
boards that were made to fit onto a bow, and along which they would draw
(b) The Tana Kama maintains that someone who assembled them was Patur Aval
(c) Someone who fitted them together firmly would be Chayav Chatas.
(d) What they asked Rava (or Rav Chama), was how the members of Rav Chama's
family could assemble a Mitah Gelalnisa on Yom-Tov - even loosely (which is
referred to as 'Binyan min ha'Tzad'. Because, they argued, even if it was
not an Isur d'Oraysa, it was certainly an Isur de'Rabbanan.
He answered that he (Rav Chama) followed the opinion of Rabban Shimon ben
Gamliel, who permits assembling it, provided it was assembled loosely.
(a) Sparks that fall into a vessel will not render it Muktzah, since
sparks, like specks of dust, are not tangible, and are therefore not
Muktzah. Consequently, placing a receptacle underneath a lamp to receive
the sparks is not 'Mevatel K'li me'Heichano'.
Hadran Alach 'Kirah'! --- Perek 'Tomnin'
(b) 'Geram Kibuy' is causing a fire to become extinguished (e.g. placing
something which contains water in front of an advancing fire, so that, when
the fire reaches the water, it will automatically be extinguished). Rebbi
Yossi (in "Kol Kisvei') holds that Geram Kibuy is forbidden. The Tana of
our Mishnah cannot be Rebbi Yossi, because Rebbi Yossi only forbids Geram
Kibuy on *Shabbos itself*, whereas our Mishnah forbids placing water in a
lamp even on *Erev Shabbos*.
(c) The Tana Kama in our Mishnah forbids placing water in the lamp on Erev
Shabbos, not because of Kibuy itself. Why is that?
Because unlike the Rebbi Yossi in 'Kol ha'Keilim', who speaks about placing
vessels full of water in the line of the fire, we are speaking about
placing actual water below the flame, to extinguish the flame when it
reaches that point. *That* is not Geram Kibuy, but Kibuy itself.
(a) The waste of olives, manure, salt, lime, sand; straw, grape-skins, soft
woolen strands and grass - which are wet - all increase the heat of
whatever one wraps them with. Consequently, it is forbidden to wrap hot
foods with them ...
(b) ... even on Erev Shabbos.
(c) It is permitted to wrap with straw, grape-skins, soft woolen strands
and grass - when they are dry.
(d) Sand increases the heat whether it is wet or dry. Therefore both are
(a) Sesame (or sunflower) seeds, like the waste of olives, increase the
heat of whatever they are being wrapped in. Therefore, it is forbidden to
wrap with them even on Erev Shabbos.
(b) They differ however, inasmuch as, whereas the heat from the waste of
olives rises, that of the sesame (or sunflower) seeds does not.
Consequently, if one places a cooked pot in a box, it is forbidden to place
that box on top of the waste of olives, but one *may* place it on top of
sesame (or sunflower) seeds.