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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 49


(a) We learnt in the Mishnah that wet straw etc. increase the heat, and may therefore not be used for wrapping hot foods even on Erev Shabbos.
Why might there be a difference between straw etc., that was wet naturally, and straw that became wet artificially?

(b) How does the Gemara attempt to resolve the Sha'aleh from 'Mukin' in our Mishnah?

(c) And how does the Gemara reject this proof?

(d) What is the implication of the word 'mi'*Marta* de'Beini Atma'?

(a) What do the following have in common with regard to Hatmanah: Clothes, fruit - i.e. wheat and legumes, pigeons' feathers, saw-dust and flax-shavings?

(b) What does Rebbi Yehudah say about the shavings?

(c) Is he referring to the shavings of wood, or of flax?

(a) Rebbi Yanai teaches that a person's body must be clean when he lays Tefilin - like Elisha Ba'al Kenafayim.
How do Abaye and Rava (respectively) explain this statement?

(b) What is the basis of their Machlokes?

(c) Why was Elisha Ba'al Kenafayim called by that name?

(d) Why did Elisha compare the Mitzvah of Tefilin to the wings of a dove?

(a) It is permitted to wrap a pot (on Erev Shabbos) with both animals' skins and shearings of wool.
What is the Halachic difference between them?

(b) How does one then remove a pot which has been wrapped with shearings of wool?

(c) According to Rebbi Elazar ben Azarya, how must one take the food from a pot which was placed - before Shabbos - in a box of wool-shearings?

(a) Our Mishnah permits the handling of animal skins.
To which type of animal skins might this not apply?

(b) What does the Gemara prove from the Tana, Rebbi Yishmael b'Rebbi Yossi?

(c) Then how will we explain the Beraisa which forbids the moving of beams designated for selling, on Shabbos?

(d) Under which circumstances is this permitted?

Answers to questions



(a) In which realm of Halachos is there a difference between tanned skins and un-tanned ones?

(b) If the Beraisa holds (not like Rebbi Yishmael b'Rebbi Yossi) that skins desigated for selling are Muktzah, then why did it differentiate between Muktzah on Shabbos and Tum'ah? Why did it not differentiate (in the Din of Muktzah itself) between private skins and commercial ones?

(c) What is the Gemara's final comment on commercial skins - regarding Muktzah?

(a) The Gemara connects the thirty-nine Melachos on Shabbos to the thirty-nine Melachos with which the Mishkan was constructed.
What is the source for connecting the two?

(b) What is the second hint is the Torah for the thirty-nine Melachos?

(c) Why might the Pasuk in Bereishis "va'Yavo ha'Baysah La'asos Melachto" not be included in the thirty-nine times 'Melachah' of which we are speaking?

(d) And why might the Pasuk in Shemos "ve'ha'Melachah Haysa Dayam" not be included?

(a) If the Pasuk in *Shemos* is the thirty-ninth "Melachah", what does the phrase "ve'ha'Melachah Haysa Dayam" mean?

(b) And if the Pasuk in Bereishis is telling us that Yosef went into the house in order to sin, what stopped him from going ahead with his plan?

(a) The Beraisa which supports the opinion of those who connect the thirty-nine Melachos to the building of the Mishkan, quotes the Melachos of sowing, reaping and carrying.
What purpose did these three Melachos serve in the Mishkan?

(b) The Beraisa writes that one is Chayav for carrying from one Reshus ha'Yachid to another.
What does this mean? Why should one be Chayav for carrying from one Reshus ha'Yachid to another?

Answers to questions
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