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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 92


(a) Does it make any difference with which hand one carries, or whether one carries in one's bosom or on one's shoulders. What is the reason for this?

(b) How is this derived from the responsibilities of Elazar ha'Kohen?

(c) The Mishnah lists with the back of the hand, with one's feet, one's mouth, under the arm-pit, in one's ear or hair - as being 'ke'l'Achar Yad', and therefore Patur.
Which other three cases (besides in one's shoe or sandal) does the Mishnah include in ke'l'Achar Yad'?

(a) Rebbi Elazar rules that someone who carries above ten Tefachim, is Chayav.
But do we not already know this from our Mishnah, which includes someone who carries on his shoulders among those who are Chayav for carrying?

(b) Is someone who throws above ten Tefachim also Chayav?

(c) What do we learn from the Torah's comparison of the Mizbei'ach to the Mishkan?

(d) How does this prove Rebbi Elazar's statement?

(a) The Levi'im may well not have been as tall as that, in which case, Rebbi Elazar's proof will be from the Aron.
What is the proof from there?

(b) Why can we not prove that the Levi'im were indeed ten Amos tall, from Moshe, who most certainly *was*?

(c) How do we know that Moshe must have been at least ten Amos tall?

(a) Rav quotes Rebbi Chiya as saying that someone who carries on his head should be Chayav, because that is what the men of Hutzal used to do. What objection does the Gemara raise to that statement?

(b) Would it then be correct to amend the statement to read that someone from Hutzal will be Chayav if he carries out in this manner, since that is what the people from his town do?

(c) Then what *did* Rav quote Rebbi Chiya as saying?

Answers to questions



(a) What is the difference (Halachically) between somebody who intends to carry something in the street in front of him, and he inadvertently carries it behind him (e.g. it moves round to the back), and vice-versa?

(b) Rebbi Yochanan remarked 'Mi she'Shanah Zu' Lo Shanah Zu'.
What did Rava comment on that?

(a) Why did they say 'Ishah ha'Chogeres be'Sinar, Bein Milefaneha, Bein me'Achareha, Chayeves'?

(b) Who were the Mekablei Pesakim, and why were they always Chayav?

(c) The Tana introduces ha'Ishah Chogeres be'Sinar' with the words 'be'Emes Amru'.
What is the significance of these words?

(a) The Gemara finds a discrepancy in the inferences of two sections of our Mishnah: one implies that someone who deliberately carries behind him is Chayav, and the other, that he is Patur.
How does Rebbi Elazar explain this discrepancy?

(b) What is the reason for saying Patur?

(c) According to Rav Ashi, there is more reason to be Mechayav someone who deliberately carries out behind him, than someone who intended to carry out behind him, and ends up inadvertently carrying in front of him.
Why is that?

(a) The Tana Kama declares someone who carries something in his money-belt which is upside-down, Patur.
What does Rebbi Yehudah hold in that case, and what is his reason?

(b) What did the Gemara attempt to deduce from Rebbi Yehudah's reason?

(c) On what grounds does the Gemara reject that deduction? And what do they hold by someone who carries behind him?

(d) If their dispute is not with regard to carrying something at the back, then what are they arguing about, and what are their respective reasons?

(a) What do we learn from the Pasuk in Vayikra "ba'Asosah"?

(b) Under which circumstances are two people Chayav for carrying out one article jointly?

(c) Why does Rebbi Meir disagree with 'Zeh Yachol, ve'Zeh Yachol'? Why does he say that they are both Chayav?

(d) Is the Mi'ut of 'ba'Asosah' confined to the Melachah of carrying?

Answers to questions
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