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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 4


(a) We have already quoted Rav Bibi bar Abaye's Sha'aleh, whether someone who stuck bread into a lit oven on Shabbos is permitted to remove it, before he becomes Chayav Chatas. What forces the Gemara to suggest that the Sha'aleh pertains to a second man, who wants to spare his friend from a Chiyuv Chatas, rather than to the man who actually stuck the bread in the oven?

(b) Why does the Gemara not want to learn that he stuck the bread in the oven be'Meizid?

(c) On what grounds do we reject the above contention that it is indeed a second man who is in question?

(d) How does the Gemara finally explain Rav Bibi's Sha'aleh?

(a) The object which is being transferred in our Mishnah is placed in the poor or the rich man's hand. What problem does the Gemara have with that?

(b) The Gemara wants to establish our Mishnah like Rebbi Akiva, who maintains that someone who throws an object from one Reshus ha'Yachid to another via a Reshus ha'Rabim is Chayav. What are we assuming Rebbi Akiva's reasoning to be, and at what height must the object be traveling?

(c) What do the Rabbanan hold?

Answers to questions



(a) How else could we explain the Machlokes between Rebbi Akiva and the Rabbanan, in which case, we would not be able to establish our Mishnah like Rebbi Akiva, to answer our original Kashya?

(b) What is the Gemara's objection to this answer (establishing our Mishnah vis-a-vis both Akirah and Hanachah like Rebbi Akiva)?

(a) The Gemara then tries to establish our Mishnah like Rebbi. Why can this not be referring to the Beraisa of someone who throws something which lands on a tiny 'Ziz', where Rebbi holds Chayav? How does the Gemara explain the basis of *that* Machlokes?

(b) The Gemara then tries to connect our Mishnah with Rebbi in the Beraisa of 'Zarak me'Reshus ha'Rabim li'Reshus ha'Rabim, u'Reshus ha'Yachid be'Emtza, Rebbi Mechayev, va'Chachamim Potrin'. How many Chata'os will he have to bring according to Rebbi, and how will that solve our problem of 'Makom Chashuv'?

(c) How does the Gemara reject this explanation too (by establishing the Beraisa by a roofed Reshus ha'Yachid)?

(d) So why can our Mishnah also not be speaking when there is a roof?

Answers to questions

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