ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 140
(a) If one had kneaded mustard on Erev Shabbos - one would be obligated to
soften it by rubbing it with one's hands, instead of using a vessel (as one
would do during the week) - despite the fact that it dissolves better when
done by hand.
(b) Rebbi Yochanan initially permitted softening the mustard either by hand
or in a vessel. Abaye and Rava disagreed with that ruling. Later however,
when he and Rebbi Elazar (who had previously forbidden both) exchanged
their opinions, they ruled like him.
(c) Mar Zutra finally rules that one may soften the mustard either with
one's hands or in a vessel.
(d) 've'Nosen Lesocho Devash, ve'Lo Yitrof Ela Me'arev' - means that one
may add honey (to the mustard), but that one may then only mix it by
shaking the dish, but not using a spoon (in the way that one usually mixes
(a) If one ground cress and garlic before Shabbos - one may add their
respective ingredients (oil and vinegar by the former, beans and stewed
beans by the latter) on Shabbos, though he is forbidden to mix them in the
regular manner (as we explained in the previous answer).
(b) It is permitted to prepare Anumlin on Shabbos, because it is
principally a drink, whereas Aluntis is mainly used to cool one down after
bathing, which is considered a form of cure, and preparing a cure is
forbidden on Shabbos.
(c) When Rav Yosef said that, had they given him a second cup, he would
have been afraid to have lost some of his reward in the World to Come - he
meant that, so potent was the cup, that it would have required a sort of
miracle to save him from dying, and that would have meant drawing on his
reward in the World to Come.
(d) It is precisely because Mar Ukva drank Aluntis every day, that it no
longer had an adverse affect on him, since he had become immune to it.
(a) Chiltis is used as a cure for Yukra de'Liba (a heaviness of heart).
(b) One may ...
1. ... not soak it on Shabbos.
(c) One may not soak horse-beans in water, rub them (to separate the
refuse), or sift the chaff from the straw on Shabbos.
2. ... place it in vinegar on Shabbos.
(d) One may however, place them in a sieve or a basket, and, in the latter
case, carry the sieve to the feeding trough, (even though the refuse or
the chaff sometimes falls out).
(a) No! One is not Chayav a Chatas for soaking a raw piece of meat in
(b) If one soaks Chiltis in warm water - one has transgressed the Isur
(de'Rabbanan) of 'Uvdin de'Chol'.
(c) Although our Mishnah specifically restricts the Isur of soaking Chiltis
to *warm* water - that is the opinion of Rebbi Yossi (in a Beraisa). The
Rabbanan there do not differentiate, which is why Rav Yanai told Rebbi
Yochanan that even soaking it in cold water is forbidden.
(a) Yes! One is permitted to drink Chiltis on Shabbos.
(b) Rav Huna ruled that, if one had already taken Chiltis for two
consecutive days (on Thursday and Friday), then it was permitted to soak
some on Shabbos, because of the danger (not necessarily life-danger)
involved in not continuing with the cure.
(c) This ruling conforms with the opinion of the Rabbanan, who agree that
in such a case, preparing the cure is permitted.
(a) Rubbing freshly-laundered linen clothes will be forbidden - if the main
objective is to make them more white, because of Molid, which is Asur
(b) It is however, permitted - because its main objective is really in
order to soften the clothes, which is permitted.
(c) The main objective of rubbing a freshly-laundered Sudar (on whose
appearance one tends to be more particular) is definitely to make it look
more white, and it is therefore forbidden.
(d) They were careful to remove the dry clothes from the rod on Shabbos,
rather than the rod from the dry clothes - because the rod (whose main
function was to serve as firewood) is not a Kli, and was Muktzah. If a
weaving rod was used as a hangar, then it was not Muktzah, because it was a
(a) A bunch of vegetables is Muktzah if it is not even fit for animal food.
(b) Meat hanging on a rope to dry is *not* Muktzah - because it is edible
raw; fish, is not; therefore, it *is*.
(c) The Gemara initially considered it wrong to stand on a bed on which a
man and his wife usually sleep - because it arouses thoughts in a person's
(d) Rav Chisda advised someone who wanted to buy bunches of vegetables or
canes - to ignore the thickness of the bunches (which was more or less
standard), and to go for the length, since the longer the bunch, the more
one obtained one's money's worth.
(a) A poor Talmid-Chacham should avoid eating vegetables, because they give
one an appetite to eat more bread, which he cannot afford.
(b) Rav Chisda did not eat vegetables even after he became wealthy -
because, he argued, why not rather eat fish or meat, which are healthier?
(c) A poor Talmid-Chacham should not eat scraps as he comes across them,
but should rather save them until he has sufficient for a proper meal;
otherwise, he will never be satisfied.
(d) Rav Chisda, before he became wealthy, would check that he had plenty of
bread, and, if he had, he would make the Motzi over bread on behalf of all
the participants; if not, he would give the honor to someone else (because
the Pasuk in Mishlei says "Tov Ayin Hu Yevorach" - see Agados Maharsha DH
'Bar Bei Rav').
(a) A person who eats barley-bread rather than wheat-bread, or drinks wine
rather than beer - has not transgressed the La'av (de'Rabbanan) of 'Bal
Tashchis', because 'Bal Tashchis de'Gufai Adif' - the person's needs come
first, so he may eat whatever he prefers ('Bal Tashchis' constitutes
(b) Water that has been gathered for a long time and that has grown a thick
algae, is a good substitute for oil, for washing the hands before Mayim
(c) An animal's neck contains a variety of tastes: fat meat, lean meat and
the nerves of the neck.
(d) Clothes made from the flax that grew in the area of the River Aba was
called 'Kitunisa' - because it is the acronym of 'Kita Na'ah'- a good group
(because the person who wore clothes made from this flax, was worthy to be
seated together with the elite). It required washing - once every thirty
(a) One should avoid sitting on a new, reed mat - because the wetness of
the reeds will quickly wear out one's clothes.
(b) One should not give one's clothes to his hostess to wash - because she
might find Keri on them, and come to despise him.
(c) Shmuel warned his daughters not to eat vegetables (such as garlic) at
night-time - because they leave a foul smell in the mouth; and beer and
dates, because they cause one to emit smells.
(d) He advised them not to relieve themselves in the same area as their
husbands, so that their husbands should not see them relieving themselves -
or even the place where they did, and feel disgusted with them. And when
someone knocked at the door, they should not say 'Mano?' ('Who'se there'? -
in the masculine form), but 'Mani'? (- in the feminine).
(a) Rebbi Eliezer ben Ya'akov forbids the use of a sieve altogether.
(b) A Petem is an ox that is being fattened; one cleans out the
feeding-trough in front of it, in order that the dust that is in it should
not then mix with its food and cause the animal to refuse to eat. One also
removes the excess straw to the side, to prevent it from trampling it with
its own dirt.
(c) We may have thought that one species of animal will refuse to eat the
food of another, in which case, it would be forbidden to perform the futile
act of moving from in front of the one, to place in before the other.
(a) The Rabbanan might forbid ...
1. ... the 'Gorfin' that Rebbi Eliezer permits - because, in the case of a
trough in the ground, one may come to fill in the grooves, to avoid
barley-grains from falling into them;
(b) In fact, they disagree with both statements of Rebbi Eliezer, and
forbid them both.
2. ... the 'Mesalkin' that Rebbi Eliezer permits - because sometimes the
straw has become disgusting, and is Muktzah.
(c) Their Machlokes concerns whether Chazal decreed a trough in a vessel
because of one on the ground: the Rabbanan hold that they *did* issue a
decree, Rebbi Eliezer holds that they did *not*.
(a) A donkey is described as 'Piha Yafeh' - because it does not drop
spittle; and an ox as 'Piha Ra' - because it *does*.
(b) In another Beraisa, the Tana describes a donkey as 'Piha Ra' - because
it is not fussy what it eats, and even eats thorns and thistles; and the
ox, as 'Piha Yafeh' - because it will not eat thorns and thistles.