ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 143
(a) Beis Hillel in our Mishnah permit the removal of the entire table top
and to shake the bones and shells outside, but not to remove them directly.
(b) Small bread-crumbs, and bean and lentil-pods are not Muktzah - because
they are all fit for animals.
(c) One may use a sponge on Shabbos, to clean the table (on which water was
spilt) - provided it has a handle; otherwise, squeezing out water whenever
one handles it, is inevitable.
(d) The sponge is not Muktzah, even if it has no handle, though it cannot
receive Tum'ah (since it is neither made of wood, nor cloth, nor sack nor
(a) Rav Nachman inverts the opinions of Beis Shamai and Beis Hillel in our
Mishnah. According to him, Beis Shamai permits only the table-top, and Beis
Hillel, the bones and the shells.
(b) 'Ma'avirin me'Al ha'Shulchan Pirurin Pachos mi'Kezayis' - implies that
one is not permitted to throw them away. (See also Tosfos, DH 'Pirurin',
who changes the text of Rebbi Yochanan to 'Mutar le'Abdan be'Yad'.)
(c) According to Rebbi Yehudah, bean and pea-pods would be Muktzah on
Shabbos, due to the fact that, before Shabbos, they were not yet fit for
animals (since they were still attached to the food - which is fit for
humans, and not for animals).
(d) Using a sponge without a handle (to sponge water) on Shabbos, is not
just a 'Davar she'Eino Miskaven', it is a Pesik Reisha, and even Rebbi
Shimon will agree that one may not use it on Shabbos.
(a) The stones of Persian dates were Muktzah on Shabbos - because when
Shabbos entered, they were still attached to the fruit, which was
designated for humans, and not for animals. Therefore the dates were
(b) The stones of Persian dates, on the other hand, which were poor
quality dates, were not Muktzah - since one tended to feed them to one's
(c) Shmuel would remove date-stones from the table together with bread.
This was not necessary, because Shmuel holds like Rebbi Shimon, who permits
the stones to be moved anyway. However, he was strict with himself, because
he was such an important person, as we explained above (at the foot of the
(d) By 'Shmuel le'Ta'ameih' - the Gemara means that he follows his own
reasoning elsewhere i.e. that one is permitted to use bread for other
(a) Rav Huna Brei de'Rav Yehoshua piled up the date-stones until they
became disgusting (a G'raf shel Re'i), when it became permitted to take
**** Hadran Alach, 'Notel'! ****
(b) Rav Ashi was surprised at what Rav Huna Brei de'Rav Yehoshua did -
because of the principle 'Ein Osin G'raf shel Re'i Lechatchilah'.
(c) It is also possible to get rid of one's date-stones by spitting them
right over the far end of the table or by spitting them behind the couch
where one is sitting;
**** Perek Chavis ****
(a) If a barrel of wine broke on Shabbos, then one may save ...
(b) One may also invite others to come and save three meals each.
- ... in one vessel - as much as one can (even for a hundred meals).
- ... in a few vessels - up to three meals.
(c) One is not however, permitted to use a sponge to soak up the wine,
because we are afraid that he may come to squeeze out the wine into a jar;
neither is he permitted to use his hands to soak up the oil that is
spilling from a broken barrel of oil, because of 'Uvdin de'Chol'.
(a) Squeezing fruit for its juice is forbidden on Shabbos, because it is a
Toldah of Dash (threshing).
(b) Rebbi Yehudah agrees with the Tana Kama regarding juice that came from
fruit that was designated for its juice (because of a decree that he may
come to squeeze it). But by fruit that was designated for eating, he
maintains that the juice that came out is permitted (because one is
unlikely to come to squeeze it).
(c) Once the honey-combs have been rubbed, they do not need to be rubbed
again, because the honey will all flow automatically. Rebbi Eliezer
therefore holds that the honey which flows from the comb on Shabbos is
permitted; whereas the Rabbanan decree honey-combs that were rubbed because
of those that were not.
(d) If a basket of fruit spilled in the courtyard - one may pick up the
fruit and either eat it or collect it in one's hands (see Tosfos DH '
Melaket), but not return it to the basket (because of 'Uvdin de'Chol').
(a) According to Shmuel (who says that Rebbi Yehudah agrees with the
Rabbanan by olives and grapes, and the Rabbanan agree with Rebbi Yehudah by
other fruit-juices) - they argue by the juice of berries and by
pomegranate-wine, since there were some people who used to squeeze them for
their juice (but not other fruits).
(b) Rav Nachman bar Yitzchak says only that it is *logical* that Rebbi
Yehudah's statement is confined to berries and pomegranates (despite the
fact that Rebbi Yehudah specifically mentioned berries and pomegranates in
the Beraisa) because it is possible to explain that, in reality, they argue
by all fruits, and that the Beraisa mentions berries and pomegranates to
show the extent of Rebbi Yehudah's opinion - that even by these fruits
(which some people tend to squeeze), Rebbi Yehudah permits the juice that
flowed from them on Shabbos - provided he took them in for food, and not
(c) Rebbi Yehudah considers Stam as if he had intended to squeeze them for
their juice - and the juice is forbidden.
(a) The Tana Kama of the Beraisa renders the milk of a woman Tamei, whether
it comes out le'Razton or not, whereas the milk of an animal is Tamei only
if it comes out le'Ratzon.
(b) Rebbi Akiva learns that animal's milk (which is fit for grown-ups as
well as children) should not be Tamei if it comes out she'Lo le'Ratzon,
from a Kal va'Chomer from the milk of a woman (which is fit only for
(a) In spite of Rebbi Akiva's Kal va'Chomer, the Rabbanan decline to learn
animal's milk from that of a woman - because the milk of a woman has the
Chumra that the blood of her wound is Tamei, whilst the blood from the
wound of an animal is *not*.
(b) Rebbi Akiva nevertheless learns the animal's milk from a woman's
(ignoring the Chumra of a woman's blood over the animal's), because the Din
of milk is more stringent than that of blood - as we find by the milk of an
animal that was extracted as a cure (which is Tamei), as opposed to the
blood of Hakazah (which is Tahor).
(c) In order to conform with Rebbi Yehudah (who said above that, in the
case of Stam, the juice that comes out from berries on Shabbos is
forbidden), we have to explain 'le'Ratzon' to mean Stam, and 'she'Lo
Leratzon', when he specifies that he does not want the juice, which is a
better indication than taking them into the house for food that he wants
them them as food and not as liquid.
(d) No! It would not resolve anything, to explain 'she'Lo le'Ratzon' to
mean Stam, and to establish the Beraisa like the Rabbanan of Rebbi Yehudah;
because, Rebbi Yehudah is more lenient than the Rabbanan in this matter.
Consequently, if the Rabbanan do not consider Stam to be liquid, Rebbi
Yehudah will certainly not do so.