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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 36


(a) The Tana of one Beraisa permits one to handle a Shofar but not a trumpet.
Why is that?

(b) How do we initially reconcile this Beraisa with the Beraisa that forbids even the handling of a Shofar?

(c) Why is this answer not acceptable?

(d) The Gemara ultimately answers that the author of the Beraisa that forbids even a Shofar is Rebbi Nechemyah.
What does Rebbi Nechemyah hold?

(a) Who is the author of the Beraisa that permits one to handle even a trumpet?

(b) What is the problem with the Beraisa which forbids both the Shofar and the trumpet (in that order)?

(c) How does the Gemara deal with this problem?

(d) What are the ramifications of the switch between a Shofar and a trumpet?

(a) Which other two things does Rav Chisda list together with the Shofar and trumpet, as having switched their names?

(b) What are the ramifications of the changes?

(c) Abaye adds the Huvlila (the Meses) and the Bei Kasi (the Beis ha'Kosos in an animal's stomach).
What are the ramifications of the switch of names there?

(d) And what are the ramifications of the switching of names between Bavel and Bursif, added to the list by Rav Ashi?

Hadran Alach 'Bameh Madlikin'!

Answers to questions


Perek Kirah


(a) What is a Kirah?

(b) When does the Mishnah permit one to leave things to cook - on a Kirah - from Erev Shabbos to Shabbos, without having to clear away the coals?

(c) It is permitted to leave a pot on a Kirah which was lit with Gefes (pressed sunflower seeds) or with wood, provided one first cleared out the coals or made 'Ketimah'.
What is Ketimah?

(d) Which two things do Beis Hillel permit - by a Gerufah u'Ketumah, which Beis Shamai forbid?

5) Chazal forbade a Chazarah or even Shehiyah on a Kirah which is not 'Gerufah u'Ketumah', because its heat increases (similar to Hatmanah, which is forbidden even on Erev Shabbos in things whcih increase their heat. See Tosfos, d.h. 'Lo Yiten').


(a) In the Reisha of our Mishnah, the Tana writes 'Lo Yiten Ad she'Yigrof' etc.
What are the two possible meanings of 'Lo Yiten'? What is the difference between the two interpretations?

(b) Who will be the author of the Mishnah, if we interpret 'Lo Yiten' to mean 'Lo Yachzir'?

(c) What is the problem of interpreting the Mishnah this way?

(d) How does the Gemara solve that problem?

Answers to questions
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