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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 21


(a) Why are the wicks listed in our Mishnah, forbidden?

(b) Does the prohibition extend to other types of fires - for heating etc.?

(c) May one make a bonfire with them in order to see by?

(a) 'Shemen Kik' is one of the oils that is not eligible for use in Shabbos lights. Besides the oil of the 'Kik'-bird or the oil of the 'Kikayon'-tree (mentioned in Sefer Yonah), what else can 'Shemen Kik' mean?

(b) Where does the Kikayon de'Yonah' grow, where would one often find it and what other advantages did it have?

(c) Why are the oils listed in our Mishnah forbidden?

(a) If one adds a little oil to the forbidden oils, may one then use them on Shabbos?

(b) Rabban Shimon ben Gamliel permits one to wrap the wick around a nut and to kindle it as Shabbos lights. The Tana Kama forbids it.
Why does the Gemara ask on Rabbah (who forbids one to use forbidden oil to which one has added kasher oil) from Rabban Shimon ben Gamliel, when he has support from the Tana Kama?

(c) The Gemara answers that the nut is not there to be lit, but to support the wick.
How then, do we explain the Tana Kama, who prohibits this?

(d) How does Rabbah explain Rav, who permits one to add a little oil to melted Shmaltz or to the melted innards of fish, to use for the Shabbos-lights? Why does Rav not decree on the melted Shmaltz and on the melted innards of fish, because of those that are not melted?

(a) What do we learn from the Pasuk in Shemos "Leha'alos Ner Tamid"?

(b) What is then the problem from the Mishnah in Succah, which permits wicks made from the worn-out belts of the Kohanim to be used for the Simchas Beis Hasho'eivah?

(c) How does the Gemara resolve this Kashya?

(d) Then what does the Beraisa mean, when it permits the worn-out Bigdei- Kehunah to be used as wicks even for the Menorah?

(a) Rav Huna forbids all the wicks and oils that are prohibited on Shabbos, to be used for the Chanukah-lights, both on weekdays and on Shabbos. Why does he forbid them during the week?

(b) Why does he forbid them on Shabbos?

(c) Rav Chisda agrees with Rav Huna during the week, but permits their use on Shabbos-Chanukah.
In which basic point does he argue with Rav Huna?

Answers to questions



(a) Rav Masna or Rav has a third opinion regarding the use of the Pasul wicks and oils on Chanukah - both during the week and on Shabbos-Chanukah.
What is it?

(b) Abaye was upset with himself for not accepting Rebbi Yirmiyah's interpretation of Rav, though he did accept exactly the same explanation from Ravin quoting Rebbi Yochanan many years later.
Why was he upset?
What difference does it make whether one accepts an opinion earlier or later?

(c) Even if we hold 'Kavsa, Zakuk Lah', what other two reasons might there be to explain the Beraisa 'Mitzvasah mi'she'Tishka ha'Chamah Ad she'Tichleh Regel min ha'Shuk'?

(d) The Gemara interprets 'Ad she'Tichleh Regel Min ha'Shuk' to mean 'Rigla de'Tarmudai'.
What does this mean?

(a) What is the minimum number of lights that one needs to light per family each night of Chanukah?

(b) What do the Mehadrin do?

(c) And what do the Mehadrin min ha'Mehadrin do, according to Beis Hillel?

(d) What does 'Mehadrin' mean?

(a) Beis Shamai and Beis Hillel argue whether the Mehadrin Min ha'Mehadrin progress from one through to eight, or whether they regress, from eight down to one. There are two ways of explaining this: 1. Beis Shamai goes after the incoming days (eight days to go, seven days to go, six, five etc.); whereas Beis Hillel follows the outgoing days (the first day, the second day, etc.)
What is the other way of explaining their Machlokes?

(b) According to the Din of the Gemara, where does one normally light the Menorah?

(c) Who kindles the Menorah by the window facing the street?

(d) And when would one light it on one's dining-room table?

(a) In the previous case, why would one require another light to be lit?

(b) When will this not be necessary?

(c) Why would the Din change if there was an important person present?

(a) What does the Gemara mean when it asks 'What is Chanukah'?

(b) What does it answer?

(c) What was special about the jar of oil that they found?

(d) 'The following year they fixed these days as a Yom-Tov'.
In which two regards are they a Yom-Tov?

(e) What did Chazal forbid one to do on Chanukah?

(a) Ravina maintains that it is a Mitzvah to place one's Menorah lower than ten Tefachim from the ground.
How does the Gemara attempt to prove this Din from the Din regarding a passing camel?

(b) How does the Gemara refute the proof?

(c) The maximum height of the Menorah however, is unanimously agreed upon.
What is it - and to what other two other areas of Halachah is this Din compared?

Answers to questions
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