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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 97


(a) What does Rebbi Akiva learn from the Pasuk in Beha'aloscha (with regard to the Lashon ha'Ra that Miriam and Aharon spoke about Moshe) "va'Yichar Af Hashem *Bam* va'Yelach"?

(b) Why does Rebbi Yehudah ben Beseira again object to Rebbi Akiva's explanation?

(c) Then how does Rebbi Yehudah ben Beseira explain the Pasuk?

(d) How does the Beraisa interpret the Pasuk there "va'Yifen Aharon el Miriam ve'Hinei Metzora'as" - like Rebbi Akiva?

(a) What was Hashem's reaction to Moshe's statement "ve'Hen Lo Ya'aminu Li" (Shmos)? What did He say to Moshe?

(b) How does the Gemara prove from Moshe's hand that Hashem's measure of goodness work's quicker than His measure of punishment?

(c) What does the Gemara describe as 'Nes Besoch Nes'?

(a) If the Machlokes between Rebbi Akiva in our Mishnah (regarding throwing from one Reshus ha'Yachid to another - via a Reshus ha'Rabim) speaks when he threw *below* ten Tefachim, then what is the basis of their Machlokes?

(b) What will then be the Din if he *threw* the article above ten Tefachim, and why is that?

(c) What is the alternative way of learning their Machlokes, and what will they then hold when he throws the article *below* ten Tefachim?

(a) How does Rav Hamnuna prove from the following Beraisa that Rebbi Akiva and the Rabbanan argue about an article that is thrown *below* ten Tefachim: 'me'Reshus ha'Yachid li'Reshus ha'Yachid, ve'Over bi'Reshus ha'Rabim Atzmah, Rebbi Akiva Mechayev, ve'Rabbanan Potrim'?

(b) How do we know that the Beraisa is dealing with throwing, and not with carrying?

(c) What does Rebbi Elazar (the Amora) hold in this matter? Why, according to him, does the Beraisa use the expression 'bi'Reshus ha'Rabim *Atzmah*'?

(d) Rav Chilkiyah bar Tuvi disagrees with Rebbi Elazar.
What does he say with regard to 'within three Tefachim, above ten Tefachim and in between three and ten Tefachim'?

(a) Under which circumstances, is it permitted to throw from one person's domain to another's?

(b) When is one permitted to throw from one house in one's own domain to another across the street, and when is it prohibited?

(c) Why is this?

(d) What does Shmuel hold in this case?

(a) Any bumps in the ground of the street are considered part of the street, because of the principle of 'Levud'.
What is the source of 'Levud'?

(b) What two objections does the Gemara raise against the original contention that 'Levud' is based on the Sevara 'she'I Efshar li'Reshus ha'Rabim she'Tilaket bi'Melaket u'Rehitni'?

(c) How do we know that a wall which reaches within three Tefachim of the ground - which is also Kasher because of Levud - is not considered a proper wall *only because* kid-goats cannot crawl underneath it?

(a) According to Rebbi, someone who throws from a Reshus ha'Rabim to another Reshus ha'Rabim via a Reshus ha'Yachid, is Chayav.
What sort of Reshus ha'Yachid are we talking about, and what is Rebbi's reason?

(b) What do the Rabbanan hold in this case?

(c) Shmuel is quoted as saying that Rebbi is in fact, Mechayev not just one Chatas, but two - one for Hotza'ah and one for Hachnasah.
What is the problem with that in light of the Beraisa, where Rebbi comments on the Pasuk in Vayakhel "Eleh ha'Devarim"?

(d) Rav Yosef avoids this problem by establishing Shmuel's statement on Rebbi Yehudah, and not on Rebbi. What does Rebbi Yehudah say?

Answers to questions



(a) How does the Gemara attempt to prove (via the Chachamim) that Rebbi Yehudah must hold that one is Chayav *two* Chata'os - for Hotza'ah and Ha'avarah (meaning Zerikah), and not just one?

(b) What will the Rabbanan then hold, and why?

(c) How does the Gemara refute this proof? How could the Rabbanan possibly exempt the thrower completely from a Chatas, and why would Rebbi Yehudah then only be Mechayev *one*?

(d) The Gemara however, tries to reject this from Shovet and Medakdek. What is the Gemara proving from there?

(a) What does the Gemara finally conclude in Rebbi Yehudah? Is he Mechayev for a Toldah if it is performed together with its Av or not?

(b) How is this proven from the Lashon (in the above-mentioned Beraisa) 'Rebbi Yehudah Mosif Af ha'Shovet ve'ha'Medakdek'?

(c) According to the Gemara's initial contention (that in the case of someone who throws from a Reshus ha'Yachid to a Reshus ha'Rabim and where the article also traversed four Amos in the Reshus ha'Rabim before landing), Rebbi Yehudah is Mechayav *two* Chata'os.
How can the transgressor be Chayav *two* Chata'os? Either he wanted the article to land at the beginning of the four Amos (as it left the Reshus ha'Yachid), or he wanted it to land at the end, but not both?

(a) Why is it seemingly obvious that someone who means to throw an object *eight* Amos, but it lands after it has traveled *four*, is Chayav?

(b) What will be the Din in the reverse case, and from where does the Gemara prove it?

(c) On what grounds does the Gemara reject the original contention in a.?

(d) What does the Gemara do with the comparison to writing Shem mi'Shimon?

11) 'ha'Zorek me'Reshus ha'Rabim li'Reshus ha'Rabim, u'Reshus ha'Yachid be'Emtza, Arba Amos, Chayav' ...
Which two Chidushim do we learn from this Beraisa?

Answers to questions
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