ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 149
(a) According to Abaye, the Tana forbids reading from lists - because one
may come to read business documents or letters which are of no consequence.
(b) The Gemara objects to the suggestion that, according o Rav Bibi, it
will be permitted to read from a list which is too high to reach - because
firstly, why would Rav Bibi not be concerned too, that one may come to read
documents? and secondly, because Rabah has already taught us not to
differentiate, in these matters, between heights (with regard to the
Halachah of not reading by the light of a lamp - even if the lamp is ten
(c) The Gemara then thinks that, if writing is written on a low wall, it
will be permitted, according to Abaye, on the grounds that one is unlikely
to confuse a wall with a document (since the one is attached, the other
(d) This too, the Gemara rejects, because why should Abaye not be concerned
that one may come to erase the writing?
(a) The contention that no-one will confuse a wall with a document only
applies to a wall which is attached, but not to a tablet or ledger (which
will therefore remain Asur).
(b) Everyone agrees that one is permitted to read script that is *carved*
on a *wall* (as we just explained).
(c) The Machlokes between Rav Bibi and Abaye - is by writing that is
written on a high wall, where the concern that one may come to read it does
not apply (because nobody will confuse a wall with a document. And as for
Rabah, who does not make a distinction between one height and another, the
Tana, Rebbi Acha does not hold like Rabah, and Abaye, who holds 'She'ma
Yikra', follows his opinion. Rav Bibi holds like the Tana Kama of Rebbi
Acha (and so does Rabah), with the result that he will forbid even writing
that is written high on a wall.
(a) The Tana Kama forbids looking in a mirror on Shabbos - because the sole
reason for looking in a mirror (in those days) was for shaving purposes.
Conseuently, Chazal were concerned that one may come to take the mirror,
and remove excessive hair with one of its sharp edges.
(b) If the mirror is fixed to the wall, argues Rebbi Meir - one is hardly
likely to take it and to sever excessive hairs with it.
(c) Rebbi Meir's opinion, is that of Rebbi Acha quoted in the last
question, who does *not* decree something which is very high and out of
reach because of something which is within reach; whereas the Tana Kama
(a) The Beraisa forbids reading captions underneath pictures and statues -
for the same reason as that under discussion; namely, because one may come
to read documents.
'B'nei Chaburah ha'Makpidin Zeh al Zeh Ovrin (be'Yom-Tov) Mishum ...
(b) We learn from "Al Tifnu el ha'Elilim" - that one is forbidden even to
look at statues and busts of people (provided they are made for idolatrous
purposes - Tosfos DH 'u'Deyukni').
1. ... Midah - means that people who are fussy with each other are advised
not to borrow from each other on Yom-Tov, because they are bound to use a
measuring-vessel when borrowing something which is normally measured, which
2. ... u'Mishum Mishkal - extends the prohibition to something which is
usually weighed, because they are bound to weigh it (even though other
people might not);
3. ... u'Mishum Minyan - extends to things that are normally counted,
because one will come to commit the Isur of mentioning the total (e.g.
after having borrowed sixty nuts, for example, they will say 'Give me
another forty to make up a hundred', which is forbidden.
4. ... u'Mishum Lovin u'Por'in - whenever they borrow, they will make a
point of saying 'Halveni', and not 'Hash'ileni', implying that he must
return it as it is (whilst 'Halveni' implies to use it up, and to return
the equivalent (like it is with money). And we have already learnt in the
first Mishnah in the Perek that this is forbidden.
5. ... u'ke'Divrei Hillel, Af Mishum Ribis' - means that people who are
members of such a group of people will inevitably come to give interest,
because they will always feel obligated to give a little extra (to repay
the favor), and, because they are fussy with each other, they do not forgo
the extra amount, as other people would do (thereby taking it out of the
realms of Ribis.
(a) Rav Yehudah quoting Rav said - that one is permitted to lend one's wife
and children on interest - to teach them how bad interest is.
(b) This is not forbidden - because whatever his wife and children (who eat
at his table) own, really belongs to him anyway.
(c) When the Tana writes 'u'Vilevad she'Lo Yiskaven La'asos Manah Gedolah
Keneged Ketanah' - he is not referring to the members of his family, but to
(d) The reason that partners etc. are forbidden to distribute different
size portions by drawing lots, even during the week - is because of
'Asmachta', because we rule 'Asmachta Lo Kanya'; a gambler gambles to win.
If he knew that he would lose, he would not gamble. Therefore, when he
loses and is obligated to pay, he does so unwillingly, which makes the
recipient into a kind of a thief.
(a) 'Matilin Chalashin al ha'Kodshim *Aval Lo al ha'Manos' - means that
the Kohanim may not draw lots for the weekday sacrifices (of the previous
day), on Yom-Tov.
(b) We may have thought that the Kohanim are permitted to draw lots for the
Korbanos of Erev Yom-Tov on Yom -tov - in order to avoid the bickering that
accompanied the distribution of the quarrelsome Kohanim, like the Pasuk in
Hoshei'a "ve'Amech ki'Merivei Kohen" testifies.
(a) The word "Tzei" that Hashem said to Ach'av - meant that he was to leave
Hashem's presence. From here we learn the punishment of someone who causes
another Jew to get punished.
(b) Perhaps the reason there, retorts the Gemara, is not because Navos
volunteered to lead Ach'av to his death, but because he did so by lying (by
becoming a false spirit in the mouths of Ach'av's prophets)?
(c) Who says that "Shesei Gam *Ata* *ve'ha'Arel*" refer to Tzidkiyahu and
Nevuchadnetzar - respectively? Perhaps both words refer to Nevuchadnetzar
exclusively, and what the Pasuk is saying is "Shesei Gam Ata
(Nevuchadnetzar) - *ve'He'arel* - and let *your* Milah grow long (not
(d) Tzidkiyahu did not deserve to be punished for causing Nevuchadnetzar
embarassment - since he was in no way responsible for Nevuchdnetzar's crime
and subseunt punishment (he was a total Ones).
(a) "Gam Anosh la'Tzadik Lo Tov" - means that someone who causes a Tzadik
to be punished is *not good* (which is synonymous with bad). And what bad
will befall him? The Pasuk "... ve'Lo Yagurcha Ra" - teaches us that the
bad that will befall him is that he will be forced to leave the vicinity of
(b) "Eich Nafalta mi'Shamayim ... Cholesh Al Goyim" - teaches us how
Nevuchadnetzar used to draw lots to determine the order that he would
commit homosexuality with the captured kings.
(c) When he writes "Kol Malchei Goyim Shachvu be'Chavod, Ish be'Veiso" -
the Navi refers to the satisfaction that all the kings experienced when
they heard that Nevuchadnetzar had died.
(d) We learn from the Pasuk "Nachah, Shaktah Kol ha'Aretz, Pitzchu Rinah" -
that, as long as Nevuchadnetzar was alive, the kings never laughed. The
moment he died, they laughed again.
(a) It is forbidden to 'stand' in Nevuchadnetzar's house - because, as
Yeshayah prophesied, Hashem decreed that it should become inhabited by
demons. Now demons do not live in an inhabited house. Consequently, someone
who lives or who stands for a short while in the house, nullifies Hashem's
decree, by chasing the demons away.
(b) "Shesei Gam Ata, ve'he'Arel" hints to the three hundred Amos that
Nevuchadnetzar's Orlah stretched - because the numerical value of 'Orel' is
(c) When the inhabitants of Gehinom heard that Nevuchadnetzar was coming to
join them - they were concerned that he would have jurisdiction over them
once again (and they hated him for the way he had demeaned them earlier).
(d) The Bas Kol said to him: "Redah ve'Hashkevah es Arelim".
(a) When Yeshayah eulogized Nevuchadnetzar with the words "Eich Shavas
Noges, *Shavsah Madhevah*" - he meant that the King who used to say 'Medod
ve'Havei' (count out silver and gold and bring it) had now gone to his
final resting-place where he would not need any more money.
(b) Nevuchadnetzar set about proving his supreme dominion over the animals
- by riding on a lion and using a snake as his reigns.