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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 3


(a) The Gemara asks why the Tana only refers to 'eight' cases, when really there are twelve. Why twelve, and not sixteen, the Gemara retorts? How does the Gemara answer this latter question?

(b) Shmuel has said that the only three cases in the whole of Shabbos where Patur means Patur and Mutar, are 'Tzeidas Tzevi', 'Tzeidas Nachash' and 'Meifis Mursa'. How then, can Shmuel also refer to four cases in our Mishnah as 'Patur u'Mutar'?

(c) How does the Gemara answer the question that we originally asked; Why does the Tana list eight cases, and not twelve?

2) If one person does the Akirah, and the other, the Hanachah, they are both Patur..
From where do we know that? Why should we not say that since between them, they have performed a Melachah, they are both Chayav?


(a) Rav asked Rebbi whether 'Akiras Gufo ka'Akiras Cheifetz Dami' or not. What exactly, is the Sha'aleh?

(b) What did Rebbi answer him?

(c) What did Rebbi mean when he said 've'Eino Domeh le'Yado ... Gufo Nayach, Yado Lo Nayach'?

(d) Although Rebbi Chiya corroborated Rebbi's ruling, he was displeased with Rav for posing the question. Why was that?

Answers to questions



(a) From where does Abaye derive that a person's hand does not follow his body (to say that we consider his hand to be in the same Reshus as his body is), whether his body is in the Reshus ha'Rabim and his hand hand, in the Reshus ha'Yachid, or vice-versa?

(b) Abaye then goes on to ask whether Chazal decreed that his hand should be like a Karmelis. What is his Sha'aleh?

(c) What is the literal meaning of 'Karmelis'?

(d) One Beraisa says, that if someone stretched out his hand containing fruit from one domain to another, he is permitted to withdraw it, and the other Beraisa says that he is not.
If their dispute is not based on Abaye's Sha'aleh, then on what does the Gemara first think it *is* based?
Why should the height at which he extends his hand with the object, make any difference?

5) The Gemara then suggests that both Beraisos agree that Chazal did not give the hand the Din of a Karmelis, which is why, if he extended his hand *before* nightfall, he may withdraw it. However, if he extended it *after* nightfall, it is forbidden, because they penalized him.
(a) What is the Gemara's objection to that?

(b) How does the Gemara then go on to resolve Rav Bibi bar Abaye's Sha'aleh concerning someone who stuck bread into an oven on Shabbos be'Shogeg?

(c) What is wrong with removing the bread from the oven anyway? Is it a Melachah?

(a) The Gemara then suggests that the Sha'aleh will not be resolved, even according to the original version of the statement, and differentiates between Shogeg and Meizid. The Beraisa which penalizes him, speaks when he transgressed on purpose, and the one which does not, when he transgressed be'Shogeg. Why is Rav Bibi's Sha'aleh not resolved - neither be'Shogeg nor be'Meizid?

(b) How could we explain the Machlokes between the Beraisos, even if both Beraisos are speaking be'Shogeg?

(c) Both Beraisos could even hold that Chazal do not penalize Shogeg because of Meizid, and they are both speaking be'Meizid. They differ however, over which courtyard he wants to drop the object. What does this mean?

(d) Why the difference?

Answers to questions

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