ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 139
(a) All troubles that befall Yisrael - are due to their judges.
(b) "be'Shochad Yishpotu, bi'Mechir Yoru, be'Kesef Yiksomu". - These are
the three sins, all in the area of justice, for which Yisrael was punished:
the first, at the hand of the leaders (the judges), the second, at the hand
of the Kohanim (who are also responsible for judging), and the third, at
the hand of the prophets.
(c) For these three sins they had to suffer the following three
punishments: "Tziyon Sadeh Techaresh, vi'Yerushalayim Iyin Tihye, ve'Har
ha'Bayis le'Bamos Ya'ar" (Michah).
(d) They were not completely destroyed because, in spite of all their sins,
they placed their trust in Hashem, so Hashem did not let them down.
(a) We learn from the Pasuk "ve'Ashivah Yadi Alayich ... ve'Ashivah
Shoftayich Kevarishonah ve'Yo'atzayich Kevatechilah" - that Hashem does not
rest His Shechinah in Yisrael until all the corrupt judges have been
The four groups referred to in the Pasuk "Ki Kapechem Nego'alu ba'Dam,
ve'Etzbe'osechem be'Avon, Sifsosechem Dibru Sheker, Leshonchem Avlah
Tehegeh" - are respectively: 1. the judges who would accept bribery, taking
money from one of the party, and the soul (i.e. the life) of the other; 2.
the scribes employed by Beis-Din, who would write false documents; 3. the
lawyers, who would teach the litigants to present false arguments; 4. the
litigants themselves, who would lie in Beis-Din.
(b) Yisrael will be redeemed on the merit of Tzedakah, as the Pasuk in
Yeshayah writes "Tziyon ba'Mishpat Tifdeh, ve'Shaveha bi'Tzedakah".
1. 'I Batli Yehiri, Batli Amgushi' - means that as soon as the vain people
(who wear long idolatrous hairstyles and clothes) are removed, Hashem will
remove the power of the heretics from them.
2. 'I Batli Dayni, Batli Gezirfti' - means that as soon as the wicked
judges cease to function, Hashem will remove the harsh gentile rulers.
1. ... the "Mateh Resha'im" - were the judges, who allowed themselves to be
threatened by their officers, who would refuse to carry out the rulings of
the Dayanim. unless they were paid more money (and with regard to the
Dayanim, the Torah writes "Lo Saguru Bifnei Ish").
2. ... the "Shevet Moshlim" - are the Talmidei-Chachamim who appointed the
Dayanim from their own families, even though they were not necessarily fit
to judge; or they are the Talmidei-Chachamim who teach the Dinim that
pertain to the community, to Dayanim who are ignorant.
(a) We learn from the Torah's description of Yosef "u'le'Kodkod Nezir
Echav" - that from the time he separated from his brothers, he did not
(b) "Vayishtu Vayishkeru *Imo*" - either means that, just as Yosef did not
drink wine from the time that he separated from his brothers, neither did
they; or that, although they drank wine, they did not become intoxicated.
(c) It is because Aharon felt genuine joy in his heart when Moshe, his
younger brother was appointed leader of Yisrael, that he merited wearing
the Choshen-Mishpat on his heart.
(a) Levi could not answer the B'nei Bashchar's Sha'alos himself - because
he had just died.
(b) Rav Menashyah ruled stringently regarding putting up a canopy, ignoring
the leniency of Rami bar Yechezkel quoted earlier (see 138:4c) - because
the B'nei Bashchar were not B'nei Torah (and if one gave them a finger,
they would take a hand).
(c) The Sha'aleh concerning planting hops in a vine-yard - was, whether
hops are considered to be a vegetable (and may therefore not be sown in a
vineyard), or whether they are considered a tree, and are permitted?
(d) Normally, Rav Menashyah would have ruled leniently, because of the
principle 'Kol ha'Mekil be'Eretz Yisrael, Halachah Kamoso be'Chutz
(e) Rav Mesharshayah would not give a Perutah to a *Jewish* child (to plant
his hops in a vineyard), since he might get into the habit of doing this,
and continue to do so, even after he has grown-up. Neither would he give it
to a *gentile* grown-up, since others may confuse him with a *Jewish*
(a) Strictly speaking, one may bury a Jew who died on the first day of
Yom-Tov, using gentiles to perform all the Melachos. On the second day,
even Jews are permitted to bury him.
(b) No! In this regard, there is no difference between the two days of any
other Yom-Tov and the two days of Rosh-Hashanah.
(c) An egg that was laid on the first day...
1. ... of Yom-Tov, may be eaten on the second day;
2. ... of Rosh Hashanah, is forbidden even on the second day (Presumably,
Chazal were lenient with regard to burying a dead Jew because of Kavod
(a) One is permitted to go into the street wearing the curtain of a canopy
with its strap, but not with a Tallis with Tzitzis (including Techeles)
that are not fully Kasher - because whereas the straps are *not* valuable
and therefore Batel to the curtain, the Techeles of the Tzitzis *are*; they
are therefore not Batel to the garment, and one will be Chayav for carrying
(b) Putting up a strainer (to strain wine-dregs) is permitted on Yom-Tov -
provided one first puts pomegranates (or something else that does not
strain) in it.
(c) In our case, he must *first* put pomegranates in it, and only then is
he permitted to use it for straining; whereas in the case of making fresh
beer on Yom-Tov - even though he already has beer - no prior sign is
(d) When someone makes beer, no-one knows that he already has other beer.
Consequently, Chazal permitted making beer without any prior sign that he
wants the fresh beer on Yom-Tov (He is however, obligated to drink some of
the fresh beer before putting it away for after Yom-Tov. Whereas, in our
case, strainers are normally used for straining; so, if he wishes to put up
a strainer in a way that suggests otherwise, he must first put the
pomegranates inside - *before* using it to strain.
(a) Rav Huna bar Chiva claimed to be putting his garlic away (in the
tap-hole of the barrel) and sleeping (in the ferry-boat).
(b) What he really wanted, was to stop up the hole in the first case, and
getting a ride across the river, to guard his vineyard, in the second.
(c) Rav Ashi argued that Rav Huna bar Chiva was a Talmid-Chacham, and one
does not need to worry that next time, he will do these things without
(a) Yes! One may add water to dregs that have been lying in a strainer from
(b) One may also filter wine in a cloth or a wicker-work basket on Shabbos.
(c) 've'Nosnin Beitzah bi'Mesanenes shel Chardal' - means either that one
is permitted to break an egg into mustard that is already being strained in
a strainer on Shabbos (with the intention of coloring the mustard yellow);
or that one is permitted to break an egg into a mustard-strainer (which has
no mustard in it), for the yellow of the egg to strain onto other foods on
(d) This is not Borer, because both the yellow and the white of the egg are
fit to eat, and he is not separating the yellow in order to eat it, but
only for the coloring (this reason is not clear - see also Rashi above 134a
DH 'Lo Mechzi').
(a) According to Rebbi Yehudah, one is permitted to prepare a cupful of
Anumlin on Shabbos, a jarful on Yom-Tov and a barrel-full on Chol ha'Mo'ed.
(b) According to Rebbi Tzadok, it all depends on the guests- the more
guests, the more one is permitted to prepare.
(c) Raban Shimon ben Gamliel permits pouring a barrel of wine with its
dregs, into a cloth filter on Shabbos - only in the case of a barrel 'among
the barrels', since all the barrels there still contain their dregs, and
that is the way one drinks the wine there. Consequently, filtering it is
not considered a Tikun. Elsewhere, since wine is not normally drunk
un-filtered, filtering *is* considered a Tikun.
(d) Making an indentation in the cloth is forbidden, either because it is
'Uvdin de'Chol' ('weekdayish'), or because one may then come to wring out
(a) When setting up a strainer on the mouth of the vessel - one should take
care not to set it up a Tefach or more from the floor of the vessel,
because that resembles making an Ohel.
(b) This is however permitted, if one only spreads the cloth half way
across the mouth of the barrel.
(c) Pressing straw and wooden splinters across the mouth of a small jar -
constitutes setting up a strainer, which we have learnt above is
(d) Gently pouring the beer from one vessel to another was not forbidden to
Rav Papa (on account of the final drops that dripped from the dregs),
since, as far as Rav Papa (who was a beer-maker) was concerned, the final
drops were of no importance, and he tended to throw them all out, together
with the dregs.