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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 48


(a) If one is permitted to place one kettle of hot water on top of another, why should one not also be able to place a pitcher of cold water on top of a kettle of hot water?

(b) Rabbah scolded a servant from the household of the Chief Rabbi, who draped a head-cloth over a large jug of water, and then put the jug with which he would normally draw wine from the barrel on top of it. What is the difference between placing a head-cloth - on the one hand, and a cloth designated for the wine - on the other, on top of a water-jug?

(c) How did Rabbah prove this to Rebbi Zeira?

(a) If someone places his pot inside a box of commercial furs (which are Muktzah) to keep it hot, may he now use them on Shabbos? Have they changed their identity to become an article which is no longer designated for commercial use?

(b) 'Tomnin be'Gizei Tzemer, Tzipei Tzemer, u'Leshonos shel Argaman, u've'Mukin, ve'Ein Metaltelin Osan'. What are ...

1. ... 'Gizei Tzemer'?
2. ... 'Tzipei Tzemer'?
3. ... 'Leshonos shel Argaman'?
(c) Why is there no proof from this Beraisa for the previous Halachah?

(d) What then, is the Chidush of the Beraisa?

(a) When is it permitted to place the stuffing into a cushion on Shabbos, and when is it forbidden?

(b) Is the Din any different on Yom-Tov?

(c) What does 'Matirin Beis ha'Tzav'ar be'Shabbos' mean?

(a) What is the Din regarding cutting a new opening for the head in a garment?

(b) Why is this any different than chopping off the lid that is firmly fixed to a barrel?

Answers to questions



(a) What is a 'Shelal shel Kovsin'?

(b) What does it have in common with a bunch of keys sewn together and two pieces of woolen cloth that have been sewn together with linen thread?

(c) What is the significance of the pieces of cloth sewn together with a linen thread? Why does the Tana include it here?

(d) From which point on, are the above not considered joined?

(a) How does the above Beraisa clash with the Beraisa which considers a stick that one is using as a handle for a spade, to be part of the spade - 'whilst it is being used'?

(b) How does the Gemara reconcile the two Beraisos?

(a) If one dangled an Av ha'Tum'ah inside a movable earthenware oven containing small earthenware attachments (such as a lamp or an oil holder, or a receptacle for spices), and it actually touched the wall of the oven, then, according to Rebbi Shimon, the attachments do not become Tamei - and the same would be the case if the Av ha'Tum'ah were to touch one of the attachments.
Why do the attachments not receive Tum'ah from the oven (or vice-versa)?

(b) What does Rebbi Meir hold in this regard?

(c) Why then, does the one not render the other Tamei through the air (like an earthenware vessel normally does), even if the Tum'ah does not touch it?

(a) Implements made of parts that fit together when in use, but which are taken apart when they are not being used (such as scissors and a plane), are considered joined regarding Tum'ah, but not regarding sprinkling with the ashes of the Parah Adumah.
What are the ramifications of the latter part of this statement?

(b) Why, if they are considered joined regarding Tum'ah, are they not considered joined regarding sprinkling?

Answers to questions
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