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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 111


(a) How may a man with tooth-ache take vinegar on Shabbos and how may he not?

(b) What is the difference between someone with a pain in his side rubbing in wine and vinegar on the one hand, and oil on the other?

(c) Princes are permitted to rub in rose-oil, whereas an ordinary person is not. What is the difference between ordinary oil and rose-oil?

(d) What does Rebbi Shimon hold in this regard?

(a) How do we reconcile our Mishnah, which implies that vinegar is good for the teeth, with the Pasuk in Mishlei "ke'Chometz le'Shinayim" etc. (two explanations)

(b) Our Mishnah forbids sipping vinegar for one's teeth, the Beraisa permits it. Abaye explains that our Mishnah refers to swallowing it, the Beraisa, to spitting it out. How does Rava reconcile the Mishnah with the Beraisa, even if the Mishnah speaks about swallowing the vinegar?

(a) Based on what Rava says in Beitzah (regarding Ho'il), the Gemara queries Rava's distinction. What does Rava say in Beitzah?

(b) What is now difficult with his statement here? What ought he to have said?

(c) The Gemara answered that Rava retracted from what he said here. How does the Gemara know that it is from his statement *here* that he retracted, and not from his statement *there*?

(a) What is the problem with Rav, who rules in our Sugya like Rebbi Shimon of our Mishnah, that 'Kol Yisrael B'nei Melachim Hem', from the case of Mesuchraya de'Nezaysa'?

(b) How does the Gemara resolve this problem? Why is there no problem with the latter case?

Answers to questions



(a) How does Rav rule with regard to a Davar she'Ein Miskaven?

(b) How does Rava, together with Rav Chiya bar Avin, reconcile this with Rav's ruling like Rebbi Shimon in our Mishnah?

(c) Why can we not explain this to mean that Rav disagrees with Rebbi Shimon, and holds that rose-oil does not heal?

(d) In which point then, *does* Rav agree with Rebbi Shimon?

(a) One is only Chayav for tying a Kesher shel Kayama.
What is a Kesher shel Kayama?

(b) What is 'Kitra di'Zemama Gufa u'de'Istrida Gufa' (of a camel and a ship respectively)?

(c) Which sort of knot is one Chayav for untying?

(a) What lenient ruling does Rebbi Meir issue with regard to tying and untying knots?

(b) The Gemara asks whether Rebbi Meir will permit a bow on Shabbos. What are the two sides of the Sha'aleh?

(a) Why is it permitted to fasten the two ends of an undershirt, a head-dress, a belt or shoes, and of flasks of and oil etc., on Shabbos?

(b) Our Mishnah writes that there are some knots for which one is not Chayav, and then goes on to give a list.
What would one infer from the words of the Tana, and what is therefore difficult with the list?

(c) To which knots is the Tana actually referring, and how do we resolve this difficulty?

Answers to questions
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