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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 40


(a) We learnt earlier, that even water that was heated on Erev Shabbos is only permitted for washing one's head, arms and legs.
How does Rav extend this Halachah?

(b) How does Rav explain the words in the Beraisa 'Aval Lo Kol Gufo'?

(c) Shmuel disagrees with Rav.
What does he hold, and why?

(d) Why must the Halachah be like Shmuel?

(a) Rabbah presents another version of Rav's opinion.
What is it?

(b) The Gemara asks all the same Kashyos on the second version as it asked on the first, but has no answer to them.
Why not?

(c) Why was Abaye surprised on two scores at Rav Yosef's query as to whether Rabbah ruled like Rav or not?

(d) How did the Gemara justify Rav Yosef's query - on both scores?

(a) What is a 'Merchatz she'Pakeka Nekavav me'Erev Shabbos'?

(b) What is its Din regarding using it ...

  1. ... on Motza'ei Shabbos?
  2. ... on Yom-Tov, if it was stopped up on Erev Yom-Tov?
(c) Why, according to Elazar ben Azarya and Rebbi Akiva, was it necessary to cover the hot water with planks?
(a) Why did Chazal decide to forbid bathing in hot water on Shabbos?

(b) What prompted them to add steam-baths to the prohibition?

(c) Why did they then initially add the hot springs of Teverya to the list of prohibitions, and why did they later withdraw it?

Answers to questions



(a) How do we learn from the Beraisa, that it is permitted to call someone a sinner, although he transgresses no more that an Isur de'Rabbanan?

(b) The Beraisa permits one to walk in the bath-houses of the cities? What is the Chidush, and why specifically 'of the cities'?

(c) What is the Din regarding someone who wishes to warm himself beside a fire and also to wash himself down with cold water?

(a) What may someone who has stomach-pains place on his stomach on Shabbos?

(b) What may he not place on his stomach on Shabbos, and why is it forbidden even during the week?

(c) What does the Tana Kama of the Beraisa hold with regard to placing a flask of cold water beside a fire on Shabbos?

(a) Rebbi Yehudah forbids placing a jar of oil next to the fire, like the Tana Kama forbids a flask of water. Rabban Shimon ben Gamliel permits oil only in an unusual way.

(b) According to the one opinion in the Tana Kama, he only forbids *water* to reach the stage of 'Yad Soledes Bo', but not *oil*.
Why should oil be different than water?

(c) What does 'Yad Soledes Bo' mean, and how does the Gemara guage its Shiur?

(d) What is the basis of the Machlokes between Rebbi Yehudah and the Rabbanan?

(e) And what is Rabban Shimon ben Gamliel's opinion?

(a) According to the second opinion, the Tana Kama too, holds that a jar of oil, like a flask of water, is forbidden.
What is the Tana Kama's reasoning, and in which point does he argue with Rabban Shimon ben Gamliel?

(b) On one occasion, Rav Yitzchak bar Avdimi followed Rebbi into the bathhouse (to serve him). He wanted to pour a jar of oil into the pool of hot water.
How could Rebbi take a bath on Shabbos?

(c) Which three things did Rav Yitzchak learn from the fact that Rebbi instructed him to first take out some water into a container, and to pour the oil into that, but not directly into the bath?

(d) What problem does the Gemara have with Rebbi's having instructed Rav Yitzchak bar Avdimi what to do?

(a) Regarding the prohibition of speaking Divrei Torah in a bathhouse, does it make any difference in which language the Torah is spoken -or thought?

(b) Then how can we explain Rebbi's instructions?

(c) Why did Chazal forbid one to wash the floor on Shabbos?

(d) How do we reconcile Ravina, who deduces from Rebbi that someone who cooks in the hot springs of Teverya on Shabbos is Chayav, with Rav Chisda, who says that he is Patur?

(a) Why did Chazal forbid one to swim in a river?

(b) Standing in a pool in one's courtyard is always permitted. Under which conditions is one permitted to swim there (two explanations)?

Answers to questions
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