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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 34


(a) Which three things should a man say to his wife on Shabbos afternoon before dusk?

(b) Why not earlier?

(c) Does one need to Ma'aser fruit that he wishes to eat casually on Shabbos?

(d) Why do the first two things the husband says, take the form of questions, and the last two, of a statement?

(a) 'Safek Chasheichah etc., Ein Me'asrin es ha'Vaday'. Are Isurim de'Rabbanan also prohibited in the period of Safek Chashechah (dusk)?

(b) In that case, why does the Mishnah permit the Ma'asering of Demai during the dusk period?

(c) What is 'Eiravtem' referring to?

(a) What do we learn from the Pasuk in Iyov "ve'Yada'ta Ki Shalom Ahalecha, u'Fakadta Navecha ve'Lo Secheta"?

(b) What care should one take when saying the things mentioned in the Mishnah?

(c) How do we resolve the discrepancy between the Reisha of the Mishnah, which requires 'Eiravtem' to be said *before* dusk, and the Seifa, which permits making an Eiruv, even during the dusk period.

(a) What is the Din if two people placed an Eiruv, one *before* dusk, the other, *after*, if the Eiruv of the former was eaten *before nightfall*, and that of the latter, *after nightfall*?

(b) What is the problem with this Halachah?

(c) How does Gemara resolve the problem?

(a) Why is it forbidden to wrap foods on Shabbos with a cover that retains the heat but does not increase it?

(b) Then why is it permitted during the dusk period?

(c) It is however, forbidden to wrap with something which *increases* the heat even on Friday afternoon.
Why is that?

(d) Does this prohibition apply even to a pot that is fully cooked.

Answers to questions



(a) Dusk might belong to the day, it might belong to the night. We give the dusk period the stringencies of both.
What are the ramifications of the two possibilities?

(b) What is the Din if a man sees Zivus throughout one dusk period?

(c) And what will the Din if he sees throughout *two* consecutive dusk periods?

(a) Rebbi Yehudah says 'Eizehu Bein ha'Shemashos, mi'she'Tishka ha'Chamah, Kol Zeman she'Penei Mizrach Ma'adimin. Hichsif ha'Tachton, ve'Lo Hichsif ha'Elyon, Bein ha'Shemashos'. There is a discrepancy between the implication of the Reisha and the statement in the Seifa.
What is it?

(b) How does the Gemara resolve that discrepancy ...

  1. ... according to Rabbah?
  2. ... according to Rav Yosef?
(c) Measured in Milin, what is the practical difference between them?

(d) How do we know that by 'Sheloshes Chelkei Mil', which Rabbah uses to describe the duration of the dusk period, he means three quarters of a Mil, and not one of two other inherent meanings of those words?

Answers to questions
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