(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Shabbos 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.
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 house?

2) 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.
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?

(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?

Answers to questions



(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 Gedolah?

(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'?

5) How does Rav Acha bar Ya'avov explain all of the cases by Minchah Ketanah, in spite of the Gemara's original Kashya?


(a) What is called the beginning of ...
1. ... a haircut?
2. ... a bath?
3. ... tanning?
4. ... eating? (two possibilities)
(b) Why do need to know this?
(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?

(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 Elokecha Yisrael"?

Answers to questions
Next daf

For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,