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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 116


(a) According to the Tana Kama, the 'Nunin' before and after the Parshah of "Vayehi bi'Neso'a ha'Aron" are signs that these two Pesukim do not really belong there. What does Rebbi say to that, and what does his explanation have to do with the Pasuk in Mishlei "Chatzvah Amudehah Shiv'ah?

(b) Who is the Tana Kama, and why, according to his opinion, is this Parshah placed specifically *here*?

(c) Where in the Torah, does the Parshah really belong, and is it destined to be returned to its rightful place?

(a) The Gemara asks whether one may save the margins from a fire on Shabbos (to a Mavuy she'Eino Mefulash). Why can we not resolve this Sha'aleh (that one may not), from the Beraisa which rules that a Sefer that does not contain eighty-five letters cannot be saved? How about the margins?

(b) Are the following included in the Sha'aleh of 'margins':

  1. The spaces between the words and between the lines?
  2. The blank space where the letters had been, after they have been erased?
  3. The margin at the side of a Kasher Sefer-Torah, while the letters are still there?
(c) Then what *is* called 'Gilyon' in this regard?

(d) Why is there no proof from the Beraisa, which writes 'ha'Gilyonim, ve'Sifrei Minim Ein Matzilin? What does 'ha'Gilyonim' mean?

(a) Rebbi Yossi holds that, on a weekday, one cuts out the Names of Hashem from a Sefer-Torah written by a heretic, and burns the rest of the Sefer. What does one do with the Names of Hashem?

(b) What is Rebbi Tarfon's opinion in this matter, and what does he say about someone being chased by an assailant or a snake?

(c) How does Rebbi Yishmael learn Rebbi Tarfon's initial Din from a Kal va'Chomer?

(d) The Beraisa adds that one does not save them from water or from any other danger, any more than one does from a fire. What exactly, is the Chidush? (See also Tosfos DH 'Kach')"?

(a) When they asked Rebbi Avahu about saving the Sefarim of Bei Avidan, the Gemara writes 'In ve'La'av, ve'Rifya Biydei'.
What is 'Bei Avidan'?

(b) What is the meaning of 'In ve'La'av, ve'Rafya Biydei'?

(c) What is the 'Bei Nitzrefo'?

(a) Rav refused to enter both the Bei Avidan and the Bei Nitzrefu. How about Shmuel?

(b) Rava and Mar bar Yosef took different stands in this issue:

  1. What did Rava used to do, and what would he answer those who questioned him about it?
  2. What did Mar bar Yosef used to do? What was his argument, and what nearly happened to him?
Answers to questions



(a) Who was Eima Shalom?

(b) Why did she and Reban Gamliel decide to test that philosopher who lived in their vicinity?

(c) How did Eima Shalom test him with a golden lamp, and how did he respond?

(d) And how did Raban Gamliel test him with a Lubian donkey, and how did he respond?

(a) Why could Shmuel not possibly have forbidden the reading of Kesuvim, when the Derashah was not in progress?

(b) When was the time of the Derashah? Why was it not *after* the Se'udah?

(c) In which case do Rav and Shmuel then argue? What does Rav permit and Shmuel prohibit?

(d) Rav Ashi establishes Shmuel's initial ruling (forbidding the reading of Kesuvim outside the time of the Derashah) like Rebbi Nechemyah. What does that mean, and how did he then permit Kesuvim to be read in his Beis ha'Medrash at Minchah?

(a) Is it permitted to save the bag in which the Sefer-Torah is kept; or a Tefilin-bag, if there is money in it?

(b) The Chachamim permit saving all of the above to a cul-de-sac which opens into a Reshus ha'Rabim. What does Ben Beseira hold in this regard?

(a) According to Rebbi Yishmael, the son of Rebbi Yochanan ben Berokah, when the fourteenth of Nisan fell on Shabbos, one would only be permitted to strip the skin of the Pesach as far as the chest.
Why was that?

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

(c) The Rabbanan learn this from the Pasuk in Mishlei "Kol Po'al Hashem Lema'anehu". According to Rav Yosef, it was to prevent the meat from smelling. How does Rava explain it?

(d) One of the two differences between them is 'Yoma de'Istana'. Does that mean the North wind or the South wind? According to whom would stripping all the skin then be prohibited?

(e) What is the other difference between them?

(a) How does Rebbi Yishmael the son of Rebbi Yochanan ben Berokah interpret "Kol Po'al Hashem Lema'anehu"? Why would that not be Kavod Shamayim?

(b) The Rabbanan initially prove their opinion from a Kal va'Chomer from our Mishnah, which permits saving the bag of the Sefer together with the Sefer; how much more so should one be able to strip the Korban Pesach for Hashem's honor. What is the objection to that Derashah?

(c) The Gemara dispenses with the objection by establishing their Machlokes in *two* points.
What does that mean?

Answers to questions
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