REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 9
(a) We quoted a Beraisa above, where, according to Acherim, the threshold
of Reshus ha'Rabim (facing the street) serves as two Reshuyos: when the
intervening door is open, it is a Reshus ha'Yachid; when it is closed, it
is a Reshus ha'Rabim.
Rav Ashi establishes the Beraisa by the threshold of a house, and still the
difference between whether the door is open or closed will apply.
The Gemara asks on the former statement 've'Af-al-Gav de'Les Lei Lechi'?
What is the Kashya?
(b) The Gemara points out that the fact that the wall of the Reshus
ha'Yachid does not extend four Tefachim, does not help. Why might we
have thought that it *does*?
(c) The Gemara first answers that we are speaking about a Mavuy which was
permitted, not by a Lechi, but a Koreh. What is the Shiur of a Koreh,
and why should it be better than a Lechi?
(d) Why will this answer not be equally appropriate by the threshold of a
How is that?
(a) Acheirim goes on to say, that if the threshold is ten Tefachim high and
four by four Tefachim, it is an independent Reshus. What are the
ramifications of that statement?
Answers to questions
(b) Why should it be forbidden to carry from the Reshus ha'Yachid onto it
or vice-versa, seeing that each of them is a Reshus ha'Yachid?
(c) What does the Gemara mean when it goes on to prove from here that the
quotation in the name of Rebbi Meir ('Kol Makom she'Ata Motzei Sh'tei
Reshuyos, ve'Hen Reshus Achas - Kegon Amud bi'Reshus ha'Yachid, Gavo'ah
Yud, ve'Rachav Arba'ah, Asur le'Katef Alav ...) is correct? What does
Acheirim have to do with Rebbi Meir?
(a) The Gemara thinks that, when the Mishnah prohibits a haircut from
close to Minchah time (i.e. half an hour before Minchah), it is referring
to Minchah Ketanah (two and half hours before night. Why not Minchah
How does Rav Acha bar Ya'avov explain all of the cases by Minchah Ketanah,
in spite of the Gemara's original Kashya?
(b) The Gemara retracts because it has difficulty with the Seifa, which
writes 've'Im Hischilu, Ein Mafsikin'. What is the problem with that?
(c) And how does the Gemara resolve its original problem (that there's
plenty of time left?)
(d) And how does it explain in the same light 1. 've'Lo le'Merchatz; 2.
've'Lo le'Burseki'; 3. 've'Lo le'Din'; 4. 've'Lo Le'echol'?
(a) What is called the beginning of ...
1. ... a haircut?
(b) Why do need to know this?
2. ... a bath?
3. ... tanning?
4. ... eating? (two possibilities)
(a) What is the difference between Minchah and Ma'ariv with regard to the
Din in 6a, 4. and why should there be a difference?
Answers to questions
(b) In some places, Ma'ariv has the same Din as Minchah. Why is that?
(c) The Gemara asks whether it is such a bother to tie up his belt again to
Daven Minchah, and offers no answer. But why should one not Daven with
his belt untied?
(d) How else should one not Daven based on the Pasuk in Amos "Hikon Likras