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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 132


(a) Ula learns that that the Mitzvah of Milah itself over-rides Shabbos Halachah le'Moshe mi'Sinai.
What is the problem with that?

(b) What did Rebbi Akiva attempt to learn from a bone the size of a barley, until Rebbi Eliezer pointed out that we cannot learn a 'Kal va'Chomer' from a 'Halachah le'Moshe mi'Sinai'?

(c) Why can we not learn a 'Kal va'Chomer' from a 'Halachah le'Moshe mi'Sinai'?

(a) The Gemara then tries to learn Milah with a Gezeirah Shavah from Shabbos ...
  1. ... "Os" "Os";
  2. ... "Bris" "Bris";
  3. ... "Doros" "Doros".
On what grounds does the Gemara reject each of these suggestions?

(b) So from where do we learn that the Mitzvah of Milah over-rides Shabbos - according to Rav Nachman bar Yitzchak?

(c) Rebbi Yochanan learns it from "*ba'Yom* ha'Shemini".
What does he learn from "Ben Shemonas Yamim"?

(a) What do we learn from "be'Yom Tzavoso" (Tzav)?

(b) According to Rebbi Yochanan, why do we need the Pasuk "ba'Yom" (by the Mechusrei Kaparah - Zav, Zavah, Yoledes and Metzora)? Why can we not know this from the previous Pasuk?

(c) Why do we not say that, since the Mechusrei Kaparah have been given this concession of bringing a special Korban 'be'Dalus', the Isur of a Zar, or a Kohen who is an Onen sacrificing the Korban, falls away too?

(d) Rebbi Eliezer needs "ba'Yom" to teach us that Machshirei Milah override Shabbos. According to Rebbi Yochanan, what is Rebbi Eliezer's source for Milah itself?

(a) Rav Acha bar Ya'akov learns that Milah over-rides Shabbos from "Shemini". What does he learn from "Ben Shemonas Yamim"?

(b) On what grounds does the Gemara reject Rav Acha bar Ya'akov's Derashah?

(c) The Beraisa quoted by the Gemara in support of Rebbi Yochanan, initially interprets "Shemini" (by Milah) to include Shabbos (meaning that Milah over-rides Shabbos even without a special Pasuk), and then retracts, to require "ba'Yom", without which "Shemini" would *not* include Shabbos. The Gemara's initial contention is based on a Kal va'Chomer from Tzara'as.
Which Kal va'Chomer?

(d) How does the Gemara query this Kal va'Chomer, and how will we then explain why it is that Tzara'as does not over-ride Avodah?

Answers to questions



(a) Milah over-rides both Tzara'as and Yom-Tov.
What is the difference between them?

(b) The Beraisa learns from "Yimol Besar Orlaso" (Tazri'a) that Milah over-rides Tzara'as. What is the La'av for cutting away Tzara'as?

(a) Why did the Tana initially assume that, even without the superfluous word "Basar", Milah would over-ride Tzara'as?

(b) And what caused the Tana to change his mind, to take on that Tzara'as is more stringent than Shabbos?

(c) Alternatively, the Tana initially assumed that the Asei of Milah over-rides the Lo Sa'aseh of Tzara'as, because of the principle 'Asei Docheh Lo Sa'aseh'.
On what grounds does he retract from that contention?

(a) "Basar" is written both by a Gadol and by a Katan, but not by a Benoni.
What is a Benoni?

(b) Rava learns a Benoni from "Basar" ('Im Eino Inyan'. According to him, a Katan bi'Zemano does not require a Pasuk to over-ride Tzara'as.
Why not?

(c) From where do we learn a Benoni, according to Abaye?

(d) Why could we not have learned it from either a Gadol or from a Katan on the eighth -day?

(a) Rava learns that Milah bi'Zemano over-rides Tzara'as from a Kal va'Chomer, which Rav Safra queries: Perhaps Tzara'as is more stringent than Shabbos, since it over-rides Avodah, which in turn, over-rides Shabbos (like the contention above in 4c.). How does Rava reject this argument?

(b) How does Rav Safra justify his contention, thereby proving Rava wrong?

(c) How does Rav Ashi reinstate Rava, by proving that, even if Tzara'as over-rides Avodah, that is not because it is more stringent? Why then does it over-ride it?

(a) In a Beraisa, Rebbi Yashiyah says 'Basar, ve'Af al Pi she'Yesh Sham Baheres, Yimol'. What does Rebbi Yonasan say?

(b) How do these two opinions tie up with those of Rav Safra and Rava?

Answers to questions
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