ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 151
(a) Yes! One may call an animal that has strayed outside the Techum, on
(b) According to Rebbi Yossi b'Rebbi Yehudah, one is not permitted to
mention the amount - one Manah or two, as Aba Shaul permits in the case of
someone who is going to fetch the needs of a Kalah or of a dead person.
(c) Aba Shaul is the author of the Mishnah which permits being Machshich al
ha'Techum for the needs of a Kalah or of a dead person, as we explained on
the previous Amud.
(a) If a gentile brings flutes (to mourn for a Jew) from outside the Techum
on Shabbos - a Jew is not allowed to use them ever (see also Tosfos DH
(b) One may use a coffin or a grave which a gentile prepared on Shabbos for
himself or to sell - to bury a Jew.
(c) But if the gentile prepared them on Shabbos for a Jew, then, like the
flutes, they may never be used for a Jew.
(d) According to Shmuel, 'from a near place' includes from outside the
town, as long as we can suspect (a word whose Hebrew counterpart - Choshesh
- sometimes has a connotation of leniency) that they had reached the Techum
before Shabbos, and had just waited outside the walls of the town
(a) If a gentile heated water in a bath-house in a town where the majority
of inhabitants are gentiles, then one is permitted to use the hot water
immediately after Shabbos; but if the majority of inhabitants - or even
exactly half - are Jews, then it is forbidden to use it until the time it
would take to heat the water.
The reason that one may bury a Jew immediately after nightfall, in a grave
that a gentile dug on Shabbos - is because the Mishnah speaks when the
grave was dug by the main road, where Jews are normally buried.
Consequently, the grave was definitely not dug for a Jew (it is not clear
why this needs to be said, since our Mishnah expressly says 'Asu *Lo* Aron
ve'Chafru *Lo* Kever' - implying that they were specifically prepared for
(b) The reason that, in the case of the bath-house, a Safek is permitted
after 'bi'Chedei she'Yechamu Chamin'; whereas in our Mishnah, the flutes
are Asur forever - is because, whereas in the case of the flutes, it is
evident that the Melachah was performed for the Jew, in the case of the
bath-house, it is *not*, since there are also gentiles (according to Rashi;
according to Tosfos DH 'Nochri'), there is no difference between the two
(c) Rebbi Yehudah Omer, be'Ambati Ketanah, Im Yesh Bah Reshus, Rochetz Bah
Miyad' - means that in the case of a small bath, and in a town where there
is an important (non-Jewish) dignitary, who has ten servants to heat him
kettles of water, one may assume that the water was heated on his behalf,
and bathe in that water immediately after the termination of Shabbos.
(d) Shmuel seems to follow the opinion of Rebbi Yehudah, who simply assumes
that the water was heated up for that dignitary (than to be strict when in
(a) Yes! One may wash and rub oil on a dead person, or perform any of his
other needs, provides one does not move any limbs.
(b) One moves him on to the ground, to prevent his body from becoming too
hot and becoming putrid - by pulling the sheet from under him.
(c) If a dead man's cheeks begin to puff out - one is permitted to tie
them, to prevent them from puffing out still more, but not to deflate them
(since that would entail moving a limb, which is forbidden). A similar
Halachah applies to a sagging beam, which one may prevent from sagging
still further on Shabbos, by placing a bench underneath it, but one may not
lift the beam in any way, since that would constitute building.
(a) The Gemara thought that it was forbidden to rub oil on the ground,
because one was forbidden to move it. If that is the case, why should
anointing a dead person (who may not be moved) be permitted?
(b) The Gemara answers that rubbing oil on the ground is forbidden because
one may come to straighten the grooves in the ground, which is an Isur
d'Oraysa. One is unlikely however, to confuse a dead person for the ground,
therefore it is not necessary to forbid anointing him because of making
grooves in the ground.
(c) 'Osin Kol Tzorchei ha'Mes' comes to include bringing cold vessels, such
as glass or metal vessels to place on his stomach and cool him down.
(b) "ve'Zerisi Peresh Al Penechem, Peresh Chagechem" - refers to people who
leave the words of Torah aside, to indulge in the pleasures of this world,
as if every day was a Yom-Tov?
- "Ad she'Lo Yeratek *Chevel ha'Kesef*" - refers to the spinal cord;
- "ve'Tarutz *Gulas ha'Zahav*" - to the Ever ha'Milah;
- "ve'Tishava *Kad* Al ha'Mabu'a" - to the stomach;
- "ve'Narutz *ha'Galgal* el ha'Bor" - to the dung (Galal).
(a) 'Ein Me'atzmin es ha'Mes be'Shabbos' - means that one is not permitted
to close a dead man's eyes, since that entails moving them, which is
(b) It is forbidden to close a *dying*-man's eyes, even during the week;
doing so, is akin to murder.
(c) To get a dead man's eyes to close on Shabbos, one would blow wine up
his nostrils, place oil between his eye-lashes and hold his big toes.
(a) Like they said about the frozen Hillel (when they brought him down from
the roof one Shabbos morning, and lit a fire to revive him): 'It is
worthwhile breaking just one Shabbos for this man, so that he should be
able to observe many more Shabasos. Tis reasoning is meaningless however,
regarding a dead man, about whom the Pasuk writes "ba'Mesim Chofshi" -
'Kevan she'Mes Adam, Na'asah Chofshi Min ha'Mitzvos', and this applies even
to David Melech Yisrael.
(b) We learn from ...
1. ... "u'Mora'achem ve'Chitchem Yihyeh al Kol Chayas ha'Aretz" - that once
a baby is born, it is not necessary to guard him from weasels and mice,
because they are afraid of him; once he dies however, the animals are no
longer afraid of him.
(c) Until now, we have been speaking about a wild animal attacking *two*
people. It *will* however, attack *one* person, under any circumstances.
2. ... the Pasuk in Tehilim "Adam bi'Yekar ve'Lo Yalin, Nimshal ka'Beheimos
Nidmu" teaches us - that a wild animal will only attack a human, when it
sees him as an animal (i.e. because he does not observe Torah and Mitzvos).
(d) Someone who sleeps alone in a house - is likely to be seized by a
female demon called Lilis.
1. ... "u'Zechor es Bor'echa bi'Yemei Bachurasecha" - means that one should remember one's Creator in one's youth ...
(b) This does not conform with the opinion of Shmuel - who learns from the
Pasuk "Ki Lo Yechdal Evyon Mikerev ha'Aretz" that no basic change will take
place in the days Mashi'ach, except for the fact that we will be free from
the subjugation of the gentile nations of the world.
2. ... "Ad Asher Lo Yavo'u Yemei ha'Ra'ah" - before old age sets in.
3. ... "ve'Higi'u Shanim Asher Tomar Ein Li Bahem Chefetz" - before the
days of Mashi'ach arrive (when the Yetzer ha'Ra will become Batel, and
there will be no more reward and punishment - since the Yetzer-ha'Ra will
no longer be active.
(c) "Ki Bigelal ha'Davar ha'Zeh" - teaches us that poverty is a wheel that
goes from family to family; one person's wealth does not guarantee that his
children will also be wealthy. Consequently, one needs to constantly plead
with Hashem for Parnasah for oneself and for one's children.
(d) Rebbi Chiya advised his wife to give bread to the poor that came to
their door, so that, should their children ever require assistance, it
would also be forthcoming from others.
(a) When Rav Yosef cited a tradition that a Talmid-Chacham never became
poor - he meant that he would never need to go begging.
(b) We learn from the Pasuk "ve'Nasan Lecha Rachamim ve'Richamcha
ve'Hirbecha" - that whoever has mercy on others *will* receive Divine
mercy, but someone who does not, will *not*.
(c) Still with reference to old age, when one's functions slow down ...
- ... "ha'Shemesh ve'ha'Or " - refer to the forehead and the nose ...
- ... "ve'ha'Yare'ach" - to the Neshamah ...
- ... " ve'ha'Kochavim" - to the cheeks ...
- ... " ve'Shavu he'Avim Achar ha'Geshem" - the eyesight.
(a) Up to the age of forty a person's stock of tears is replenished and
eye-paint will improve his eye-sight.
(b) Beyond that, the eye-paint can retain one's eyesight, but not improve
(c) When Rav Nachman referred to putting on eye-paint as thick as a
weaver's beam - he was teaching us that the more eye-paint one applies to
the eye, the more it will improve one's eyesight (provided one has not
reached the age of forty).
(a) When Rav Chanina failed to cry at the death of his daughter - his wife
asked him whether a chicken of his had died.
(b) He replied - that crying from Tzaros and mourning causes blindness, and
that having lost his daughter, he didn't need to lose his eyesight as well.
(c) Tears of smoke and tears that result from straining oneself in the
bathroom, are also harmful.
(d) The tears that result from smelling fruit, such as pepper, are healthy,