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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 44


(a) According to the Tana Kama of our Mishnah, what is the Halachic difference between a new earthenware lamp and an old one?

(b) Which sort of lamp is Muktzah even according to Rebbi Shimon, and why is that?

(c) In which point is ...

1. ... Rebbi Meir more strict than Rebbi Shimon?
2. ... Rebbi Elazar b'Rebbi Shimon more lenient than his father?
(a) The Gemara tries to explain that the Beraisa, which writes 'Aval Kos, Ke'arah ve'Ashashis Lo Yazizam mi'Mekoman', goes like Rebbi Yehudah. What does Rebbi Yehudah say?

(b) On what grounds does the Gemara reject this?

(c) How *do* we establish the Beraisa? Who is the author?

(d) How do we reconcile this with another Beraisa, which writes 'Mosar ha'Shemen she'be'Ner *ve'she'bi'Ke'arah* ... ve'Rebbi Shimon Matir?

(a) Rebbi Zeira is at first quoted as saying that those who forbid the lamp in our Mishnah (Rebbi Yehudah), permit a metal lamp (and that Rebbi Meir, who permits it, forbids a metal lamp).
What is wrong with that statement?

(b) How does the Gemara finally quote Rebbi Zeira?

Answers to questions



(a) Rav Yehudah, quoting Rav, forbids a couch or a bed that one designated for money, to be moved because it is Muktzah.
What is the Kashya on this from our Mishnah, which permits a new lamp?

(b) According to the final version of Rav, when *does* placing money on a couch render it Muktzah - even on the Shabbos on which money was not placed on it?

(c) And when does a couch which was not designated for money, become Muktzah on Shabbos, even when there is no money on it?

(d) How does Rav explain the Mishnah in Keilim, which declares the wheel of a wagon Muktzah, only as long as there is money on it - irrespective of whether there was money on it during dusk or not?

(a) How does the Gemara prove that Rav holds like Rebbi Yehudah, from the fact that he permits the placing of a lamp on a tree on Shabbos, but forbids it on Yom-Tov? Why does Rebbi Shimon does differentiate between Shabbos and Yom-Tov?

(b) Then how did Rav permit the removal of a Chanukah-Menorah (after it went out), to prevent the 'Chavrei' from discovering that it had been lit?

(c) Which two possible decrees may this Gemara be referring to?

6) What are the ramifications of the following statements?
1. 'The detachable wheel of a wagon is not considered joined to the wagon'.
2. 'Nor is it measured together with it' (i.e. the rest of the wagon).
3. 'And it does not save together with it, in an Ohel ha'Mes'.
Answers to questions
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