(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Shabbos 65


(a) What does Rav Yehudah quoting Rav, say about 'Mar'is ha'Ayin'?

(b) What does Rav do with the Beraisa, which, commenting on the Mishnah on Daf 54b, permits one to stop up the bell around the animal's neck, and to go with it in the courtyard - despite the fact that, in the street, it would be forbidden because of 'Mar'is ha'Ayin'?

(c) What is the Machlokes Tana'im with regard to hanging up one's wet clothes to dry?

(a) What does Rami bar Yechezkel (quoting a Beraisa) say about both the cotton-wool in the ear and the soft pad in the shoe - both of which the Mishnah permits a woman to go out with?

(b) Why does this qualification not also apply to the cotton-wool which she uses, to prevent the blood of Nidus from dripping on her clothes?

(c) Will it make any difference if she attaches a handle to it?

(d) In view of Rami bar Yechezkel's Beraisa, why did Rebbi Yochanan go out with cotton-wool in his ears - even though it was not tied?

(a) Why would a woman keep in her mouth ...
  1. ... a long pepper?
  2. ... a grain of salt?
(b) What else might she put in her mouth (presumably to counter bad breath)?

(c) Is a woman permitted to go out with a *silver* tooth? Why (two explanations)?

(d) What does Rebbi say about a woman going out with a *gold* tooth?

4) What do the following Tana'im have in common: Rebbi (whom we just quoted); Rebbi Eliezer, who permits a woman to go out with a Koveles and a Tzeluchis shel Pelaiton; Rebbi Shimon ben Elazar, who permits a woman to go out with anything which is worn underneath her golden head-dress?


(a) What is a Sela she'Al ha'Tzinis?

(b) May one go out with it on Shabbos?

(c) What were the 'Kismin' which young girls would wear in their ears?

(d) Why does Rashi reject the explanation that the threads mentioned in the Mishnah are not threads placed in their ears, but worn in the hair, which the Mishnah forbade above with regard to women, and permits here by girls, because they do not need to Tovel?

(a) What is the meaning of ...
  1. ... 'Arabi'os Yotz'os Re'ulos?
  2. ... 'Modi'os Perufos'?
(b) May women who do not live in Arabia or Medes go out like that?

(c) If the healing-power of the coin (regarding the wound on one's foot) was because of ...

1. ... its hardness;
2. ... its moistness;
3. ... the shape minted on it;
... what else could one then have used as an alternative?

(d) If it is not one of these three things that enables the Sela to cure the wound, then what is it?

(a) Since our Mishnah permits young girls to go out with threads in their ears, why did Shmuel's father forbid his daughters to go out with them?

(b) He also forbade them to sleep next to each other.
Is this a proof for Rav Huna, who says that women who rub their bodies together, are Pasul to marry a Kohen Gadol?

(c) What does Rav Huna mean? Why should they be Pasul?

Answers to questions



(a) What does 'Mitra be'Ma'arva, Sahada Raba Peras' mean?

(b) What does that have to do with the fact that Shmuel's father would make Mikva'os for his daughters in Nisan?

(c) Shmuel disagrees with his father.
What does *he* say?

(d) But Shmuel also said 'Ein ha'Mayim Metaharin be'Zochlin Ela Peras be'Yomei Tishri Bilevad'.
How does this statement clash with his previous one?

(a) How do we reconcile the Seifa of our Mishnah, which forbids 'Perifah' Lechatchilah, when it has already said in the Reisha 'Porefes Al ha'Even, ve'Al ha'Egoz, ve'Al ha'Matbei'a - even Lechatchilah?

(b) There is a Machlokes Tana'im whether one is allowed to 'diddle' (legally, by pretending) - i.e. to wear as many clothes as one can, in order to move them from the scene of a fire.
Why might carrying out a nut in the form of a fastener - in order to give it to one's son to eat, be worse than the case of the clothes (i.e. to forbid it here, even though Rebbi Meir permits it there); and ...

(c) ... why might it be better (to permit it here, even though Rebbi Yossi forbids it there)?

(a) 'ha'Kitei'a Yotzei be'Kav she'Lo'.
What does this mean, and why is it permitted?

(b) Why does Rebbi Yossi forbid it?

(c) What will render the Kav fit to receive Tum'ah?

(d) Why is the wooden stump not fit to receive Tum'ah anyway, because it has a hollow to receive the stump of the lame man's foot?

(a) What are a lame man's 'Semuchos'?
(Note: the lame man in the previous case only has *one* leg missing, whereas the lame man here is missing *two*, so he shuffles about on his knees and calves.

(b) What Din do these Semuchos have with regard to Tum'ah and Shabbos?

(c) Considering the prohibition to enter the Azarah with shoes, why is he permitted to enter the Azarah with his Semuchos?

(a) We are now speaking about a lame man who cannot even shuffle about on his knees and calves, but sits on a chair and drags himself along - using his arms and the stumps of his legs to which Semuchos are tied, pulling the chair with him.
Why are *his* Semuchos forbidden on Shabbos (two reasons)?

(b) And why is he not permitted to enter the Azarah with them? Why is he worse than the lame man in 11c?

Answers to questions
Next daf

For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,