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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 50


(a) Rava thought that shearings of wool were no longer Muktzah once they had been used to wrap food.
How did 'Hahu Rabbanan bar Yomei' refute that statement from our Mishnah itself?

(b) Why does the Gemara refer to that Talmid like that?

(c) How does the Gemara amend Rava's statement?

(d) Ravina agrees with the original statement.
How does he then explain our Mishnah, which considers the shearings Muktzah, even after he has used them for wrapping?

(a) If someone cuts date-palms from the palm-tree to use as fire-wood, they are Muktzah, and may not be moved.
What one must one do -according to the Tana Kama - to change their Muktzah-status?

(b) Rav holds like the Tana Kama, Shmuel holds like Rabban Shimon ben Gamliel, who is lenient. What does *he* say one must do - before Shabbos - to change the Muktzah-status of the palm branches?

(c) Rav Asi holds like a third Tana, who is even more lenient.
Which third option does he leave us with - besides tying them or designating them (even in one's mind) for sitting on Shabbos - to permit the palm-branches to be moved?

(a) Under which circumstances may one go out into the street with a plaster of combed linen or split strands of wool on one's wound? How would one need to treat them?

(b) Is there any way that this would be permitted, even if they were not treated at all?

(c) How is this proved from the Mishnah in 'Tolin': 'ha'Kash she'Al Gabei Mitah'?

(d) Why is (or at at least, was) straw Muktzah?

(a) Is there any way of clearing a bed of Muktzah straw, even without the above preparations?

(b) Rebbi Chanina ben Akiva is the Tana who requires the palm branches to be tied in order for them to be permitted on Shabbos.
How do we know that?

(c) Why would the Din have been more lenient by a Beis ha'Mishteh or a Beis Avel?

(a) Under what condition may one bring a box of earth into the house to use for all one's needs?

(b) Why could even the Rabbanan, who require palm-branches to be tied (for them to be no longer Muktzah), agree with this ruling - despite the fact that nothing is done with the earth to prepare it?

(c) One Beraisa permits one to scrub vessels with chalk and sand, another Beraisa forbids it.
What are the two possible reasons of the Beraisa which forbids it?

(d) How does the Beraisa which forbids the scrubbing of silver vessels with 'Gartekun' fit into this?

(a) The same Beraisa that permits the scrubbing of vessels with chalk and sand, adds 'Aval Lo Yachof Bahem Sa'aro'.
Why does this mean that the author of the Beraisa cannot be Rebbi Shimon?

(b) How do we then reconcile this Beraisa with the second Beraisa, which forbids chalk and sand, and whose author is also Rebbi Yehudah?

Answers to questions



(a) We have established even the Beraisa which *permits* washing vessels with chalk or sand like Rebbi Yehudah.
Then how can the same Beraisa permit washing one's face with them? Why does Rebbi Yehudah not suspect that they might remove hair from the beard (three answers)?

(b) May a person with a beard use brick-dust, Kuspa de'Yasmin or ground peppers, to wash his face - according to Rebbi Yehudah?

(c) What is 'Kuspa de'Yasmin'?

(d) Barda (a mixture made of a plant called Ohel, myrtle and violets) too, is permitted.
When does Rav Nechemyah bar Yosef forbid washing one's face in Barda - How does he argue with Rav Yosef?

(a) Why may beating olives (which are naturally bitter) against a tree (to sweeten them) be prohibited - even during the week? (See Tosfos d.h. 'Mahu')?

(b) Why should this be worse than putting bread to one's own personal use, which Shmuel permits?

(c) Assuming that beating olives against a tree is permitted during the week, why might it still be forbidden on Shabbos?

(a) On what grounds did Mar Zutra decline to wash his face with Barda?

(b) Why did his colleagues disagree with him?

(a) Rebbi Elazar ben Azaryah forbids one to remove a pot from the box of wool- shearings, where it was placed before Shabbos, because they may cave in, in which case, he is likely to return the pot, which in turn, will cause him to reposition the Muktzah shearings.
Does this mean, that, according to the Tana Kama, it is permitted to return the pot, if the shearings *do* cave in?

(b) Then what does the Mishnah mean, when it writes 'Notel u'Machzir'? If the Mishnah is speaking when the shearings did *not* cave in, what is the Chidush?

(a) On what condition does Rav Huna permit pulling out a plant (which has not taken root) from the earth of a plant-pot?

(b) What similar Halachah does Shmuel teach us regarding a knife?

(c) How does the Gemara refute Rav Huna's statement, from the Mishnah in Kil'ayim: 'ha'Tomen Lefes u'Tzenon' etc.?

(d) The Gemara also permits sticking a knife into a clump of tightly-packed palm-spikes that protrude from the root of the tree.
What is the Chidush *there*?

(a) Why (in the Mishnah in Kil'ayim) is it necessary for some of the leaves of the turnip to be protruding?

(b) Which three Isurim, besides that of Shabbos, does the Mishnah in Kil'ayim come to waive?

Answers to questions
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