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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 144

1) The Gemara has established the case of 'she'Lo le'Ratzon' by olives and grapes, which renders the juice Tahor - to be taken literally. How could we explain 'she'Lo le'Ratzon' to mean Stam, and still conform with the opinion of Rebbi Yehudah?

2) The Gemara proves from the Beraisa which permits squeezing plums, quinces and sorb-apples, that the Rabbanan agree with Rebbi Yehudah - that the juice which comes out from other fruits is permitted. How do we know that the author of this Beraisa is not Rebbi Yehudah (exclusively)?

Answers to questions



(a) The Tana forbids squeezing pomegranates, because they used to squeeze pomegranates in the house of Menasheh bar Menachem.
What is the problem with this statement as it stands?

(b) Why can this case not be compared to Rebbi Eliezer, who considered thistles in a vineyard to be Kil'ayim - just because the Arabians used to retain thistles in their fields for their camels?

(c) The Gemara ultimately compares this Din (of the Tana of 'shel Beis Menashyah bar Menachem) to that of Rav Chisda, who disqualifies a Mikvah because someone placed squeezed beets in it, and changed its appearance. How do we learn it from there?

(d) Why does the Tana permit squeezing other fruits, but not pomegranates?

4) Rav Papa rejects the connection between Rav Chisda and the Tana of the Beraisa. On what grounds does he do that?

5) Does one require *three Lugin* of colored liquid for the Mikvah to be disqualified?


(a) The first oil which emerges from the olives is Tahor. The oil that emerges after the stage called 'Ikul Beis ha'Bad' is Tamei.
According to Rebbi Ya'akov, who considers juice (of olives and grapes) to have the Din of a liquid, why is the first oil Tahor?

(b) According to Rebbi Shimon, who does not consider juice to be a liquid, why is the juice that emerges after 'Ikul Beis ha'Bad', Tamei?

(c) What then, is the practical difference between the two Tana'im?

(a) In the Gemara's first answer, who is the author of the Mishnah in Mikva'os, which writes 'Nafal Letochan Yayin, O Chometz *O Mohel*, ve'Shinah Mar'av, Pasul'?

(b) How does Rava establish the Mishnah even according to Rebbi Shimon?

(a) Why does Shmuel permit squeezing a bunch of grapes into a dish which contains food?

(b) What does Rav Chisda learn from Shmuel?

(c) What is the problem with this Halachah from the Mishnah in Taharos, which renders milk that a Zav milks, Tamei?

(d) How does the Gemara resolve this problem (How did the milk become 'Muchshar Lekabel Tum'ah')?

(a) The Mishnah in Taharos rules that if a Tamei Mes squeezed olives or grapes which are exactly a k'Beitzah, the oil remains Tahor.
Why does the Mishnah specifically mention a Tamei Mes, and not, for example, a Zav?

(b) What do we deduce from the Lashon of the Mishnah?

(c) Why does this Mishnah present a problem for Shmuel and Rav Chisda?

(d) How do we resolve that problem?

Answers to questions
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