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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 126


1) Rebbi Aba quoting Rebbi Kahana, explains the Rabbanan who say (regarding the window-stopper) 'Bein Kach, u'Vein Kach, Pokekin Bo') - to mean that it makes no difference whether the window-stopper is tied or not (i.e. it certainly does not need to be hanging), one may re-place it, provided it was prepared from yesterday for that purpose.


(a) The author of the Mishnah 'Nagar ha'Nigrar' is Rebbi Eliezer, who holds that if the peg is dragging on the ground but tied to the door, it is nevertheless Asur mi'de'Rabbanan to bolt with it. In the Beis Hamikdash however, where we generally have a principle 'Ein Shevus ba'Mikdash', it is permitted.

(b) A Nagar ha'Munach (i.e. which is not even tied), is Asur mi'd'Oraysa, according to Rebbi Eliezer (because it is Boneh), and is therefore Asur to use even in the Beis Ha'mikdash.

(a) Rebbi Yehudah, holds that Nagar ha'Munach, is Mutar in the Beis Hamikdash, but Asur mi'de'Rabbanan, elsewhere (like the Rabbanan, who hold that even Munach does not constitute Binyan).

(b) Rebbi Yirmiyah asks on Rebbi Aba why he explains 'Bein Kach u'Vein Kach' of the Rabbanan of Rebbi Eliezer to permit even if it is not tied, since Rebbi Yehudah forbids it mi'de'Rabbanan?

(c) Rebbi Aba answers that he follows the opinion of Raban Shimon ben Gamliel in another Beraisa, who explicitly permits using a cane as a bolt, even if it is not tied, provided it was designated before Shabbos for that purpose.

(a) Rebbi Yochanan rules like Raban Shimon ben Gamliel, who permits the cane which was designated (even though it does not have a Toras K'li). In that case, asks the Gemara, how can he also rule that lids of vessels are permitted only they have an independent use.

(b) We know that Raban Shimon ben Gamliel does not require Toras K'li from his statement permitting palm-branches to be moved without being rectified - and not even tied.

(c) Rebbi Yochanan follows the opinion of Raban Shimon ben Gamliel with regard to Nagar ha'Munach (i.e. that it is permitted Lechatchilah even when it is not tied - provided it is designated); he does not, however, agree with him with regard to materials, such as canes and palm-branches being permitted without an act of preparation.



5) Although the two Mishnahs (that of 'Nagar ha'Nigrar' and that of 'u'mi'Divreihem Lamadnu she'Pokekin u'Modedin ve'Koshrin be'Shabbos'), we rule like the latter because of the principle 'Ma'aseh Rav (when Chazal present an opinion in story form, it is Halachah).


(a) The reason that (unlike the lids of Kelim that are detached) lids of Kelim that are attached to the ground require handles (even if they can be used independently) is because, if not for the fact that the lid had a handle, placing it on a K'li that is attached to the ground would appear to be building, and would be Asur mi'de'Rabbanan.

(b) Since Rebbi Yochanan establishes our Mishnah by lids which have a Toras Keli, why would the Tana Kama require that they have handles (as we explained in the previous answer). Consequently, the Mishnah must be speaking about Kelim that are attached to the ground.

(c) According to the Tana Kama, Chazal *decreed* lids of Kelim that are attached to the ground because of lids of pits (Kisuy Karka); whereas according to Rebbi Yossi, they did *not*. Alternatively, they only argue by the lid of an oven: The Tana Kama compares it to Kisuy Karka, Rebbi Yossi to Kisuy Kelim.

*****Hadran Alach, 'Kol ha'Kelim'!*****

*****Perek Mefanin*****


(a) One is permitted to clear out four or five boxes from a storehouse - either for the sake of guests, or because of Bitul Beis-Hamedrash. (to make space for the Talmidim to learn).

(b) Clearing a storehouse is otherwise forbidden, because of excessive Tircha (trouble). See also, 11c.

(a) Even a Yisrael is permitted to move Terumah Tehorah on Shabbos (even though he is not permitted to eat it), since it is fit for a Kohen; whereas Terumah Temei'ah is Muktzah even for a Kohen, since Terumah Temei'ah needs to be burnt or given to an animal, neither of which may be none on Shabbos (or even on Yom-Tov).

(b) What the following have in common is that they are all permitted to move on Shabbos:

1. Demai, Ma'aser Rishon from which Terumas Ma'aser has been separated and Ma'aser Sheni and Hekdesh that were redeemed.
2. What the following have in common is that they may not be moved on Shabbos: Tevel, Ma'aser Rishon from which Terumas Ma'aser was not separated, Ma'aser Sheni and Hekdesh that were not redeemed, and Lof and mustard-seed.
(c) One is permitted to move a dry Turmus-bean on Shabbos - because goats like to eat it (and most people used to keep goats in those days).

(d) Raban Shimon ben Gamliel permits moving Lof on Shabbos - because it is eaten by ravens (which the wealthy used to rear).

9) One is permitted to move bundles of straw, wood and Zeradin on Shabbos - provided they were designated before Shabbos (since normally, these are used for firewood - Ran).


(a) Rav Chisda explains that, when the Tana of our Mishnah wrote 'four or five boxes' - he meant *four* boxes out of five, and *five*, out of a large storehouse.

(b) Rav Chisda explains 'Aval Lo es ha'Otzer' to mean - that one may not begin a fresh storehouse (but only take from one that has already been started).

(a) According to Shmuel (who explains 'four or five' as being colloquial), 'Aval Lo es ha'Otzer' means that one should not finish the storehouse.

(b) Rav Chisda (who forbids starting a fresh storehouse), holds like Rebbi Yehudah, who is strict with regard to (all) categories of Muktzah; whereas Shmuel (who permits it), follows the opinion of Rebbi Shimon, who permits most categories of Muktzah.

(c) According to both Rav Chisda and Shmuel, the Tana does not permit clearing a storehouse completely - because, someone who empties his storehouse, is likely to fill in the grooves, when he discovers that the ground is not straight.

(d) Since the Tana of the Beraisa forbids starting a fresh storehouse, 'Oseh Bo Shevil' must mean with one's feet.

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