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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 112


(a) Our Mishnah permits one to open the knot of one's undershirt. Why is this not obvious?

(b) And why is it not obvious that a woman is permitted to open the knot in her head-dress?

(c) A woman will not pull of her head-dress without untying the knot, for fear that she may pull out some of her hair.
Then why will she not remove her belt without untying it?

(d) One Beraisa states that one is Chayav for untying the strap of a sandal or a shoe-lace, another Beraisa Patur, and a third Beraisa, Mutar. How do we reconcile all three Beraisos with regard to ...

  1. ... a shoe-lace?
  2. ... the strap of a sandal?
(a) What did Rebbi Avahu advise Rebbi Yirmiyah to do when his shoe-lace broke in a Karmelis?

(b) In that case, why did Rav Yosef instruct Abaye to leave his shoes where they were, when the strap tore?

(c) Why was Abaye surprised at Rav Yosef's ruling?

(d) how did Rav Yosef answer him?

(a) If both shoe-handles or straps (where they are attached to the shoe) tear, the shoe is Tahor. If only one of them tears, the shoe remains Tamei, according to the Chachamim. What does Rebbi Yehudah hold in this matter?

(b) Rebbi Yochanan rules that, just as the Tana'im argue by Tum'ah, so too, do they argue by Shabbos, but not be Chalitzah. Why can this not mean that the Chachamim argue with Rebbi Yehudah by Shabbos as well as by Tum'ah, but that they agree with Rebbi Yehudah by Chalitzah - that the shoe with the outer strap broken is not a shoe, meaning that the Chalitzah is Pesulah?

(c) Why can Rebbi Yochanan not mean that Rebbi Yehudah will argue with the Chachamim (and say that the shoe is not a shoe), just as he argues by Tum'ah, but that he will agree that by Chalitzah, it *is* a shoe, and that the Chalitzah is therefore Kesheirah?

Answers to questions



(a) We just proved that Rebbi Yochanan rules like Rebbi Yehudah, that if the outer strap tears, the shoe is Tahor. What is the Kashya on this ruling from the Mishnah in Kelim - 'Sandal she'Nifsekah Achas me'Oznav, ve'Tiknah, Tamei Medras? Why is this Mishnah a contradiction to Rebbi Yochanan's ruling?

(b) Why can we not establish the Beraisa when the outside strap tore, but if it had been the outside strap, it would be Tahor?

(c) How does the Gemara finally establish the Mishnah, in order not to remain a Kashya on Rebbi Yochanan.

(d) Does everyone agree that Rebbi Yochanan holds like Rebbi Yehudah?

(a) Since the shoe is Tamei Medras whether he repaired the shoe or not, why does the Tana need to write 've'Tiknah'?

(b) Since the Tum'as Medras departs when the second strap tears, why is the sandal still Tamei Maga Medras?

(a) What is Chizkiyah's Sha'aleh on the Mishnah in Kelim 'Kol Klei Ba'alei-Batim Shi'uran ke'Rimonim?

(b) How did Rebbi Yochanan resolve Chizkiyah's Sha'aleh from the Mishnah in Kelim that we just discussed?

(c) Did Chizkiyah accept Rebbi Yochanan's explanation? What did he have to say about Rebbi Yochanan?

7) How did the Amora'im view themselves against the sages of earlier generations?

8) The knots of flasks of wine; 2. of pots of meat - are permitted are Shabbos, and so are the knots that one ties in front of a stable, to prevent the animals from straying. What is the Chidush in each of the cases?

Answers to questions
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