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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 154


(a) Rav Zevid quotes Rami bar Chami differently. According to him, Rami bar Chama absolves Mechamer from a Chatas be'Shogeg, but not from Sekilah be'Mezid. The Beraisa writes 'ha'Mechalel es ha'Shabbos be'Davar she'Chayavin al Shigegaso Chatas, ve'al Zedono Sekilah' ... , from which we can infer not like Rav Zevid.
What is the Gemara's initial inference?

(b) Why is it rejected?

(c) What inference can we make from the Beraisa that actually concurs with Rav Zevid's version of Rami bar Chama's statement?

2) Our Gemara (with reference to Rava) has the text 've'Amri Lah, Avuha de'Rav Mari bar Rachel'. Why can that text not be correct?


(a) Others cite Rebbi Yochanan (instead of Rami bar Chami) as saying that Mechamer is not Chayav anything for Mechamer. One is not Chayav a Chatas if he did it be'Shogeg because of the Pasuk "la'Oseh bi'Shegagah" (as we explained at the end of the previous Amud.
From where does Rebbi Yochanan know that Mechamer is not Chayav Sekilah if he does it be'Mezid?

(b) Why is he not at least Chayav Malkus?

(c) Why would he not be Chayav Malkus, even according to those who hold that one *does* receive Malkus for a La'av she'Niten le'Azharas Misas Beis-Din?

Answers to questions



(a) Our Mishnah rules that one opens the straps to let the vessels which are Muktzah fall on the floor. What does Rav Huna advise one to do if they are made of glass, and are prone to breakage?

(b) But since when are glass vessels Muktzah?

(c) Why is Rav Huna's advice not a matter of 'Mevatel K'li Mehechano'?

(d) According to Rav Huna, why does the Beraisa rule that by Ashashiyos (made of glass) one must open the straps and allow them to break - why can one not bring cushions and sheets, and place them underneath, as we just learned?

(e) Why then, does the Beraisa write '*Af Al Pi* she'Mishtabrin' - if this entails no loss?

(a) What does one do on Shabbos with a double-sack of corn which hangs down on either side of the donkey? How does one get it to fall on the ground?

(b) Raban Gamliel's donkey arrived in town on Shabbos laden with honey. Why did he refuse to allow them to off-load it? Is honey Muktzah?

(c) Why did he not ...

  1. ... untie the ropes and let the jars of honey fall to the ground?
  2. ... bring cushions and sheets, and place them underneath the jars when they fell?
(d) Why did Tza'ar Ba'alei-Chayim not over-ride the considerations of Muktzah?
(a) Abaye saw his Rebbi, Rabah, playing with his son one Shabbos by sliding him along a donkey's back.
What did he comment?

(b) What was Rabah's reply?

(c) How did he attempt to prove his point from our Mishnah, which permits untying the sacks from the donkey's back?

(d) How does the Gemara reject this proof?

(a) Based on the fact that Chazal's decree of using an animal is similar in details to that of using a tree, why is there no Kashya on Rabah from the Mishnah in Sucah, which forbids one to use a Sucah which consists of two walls of a tree and one of a wall that is man-made? If the Mishnah is not speaking about walls that have been carved into the side of a tree (which leaves us with a Kashya on Rabah), then what *is* the case?

(b) This answer however, is not acceptable either, because of the Seifa of the Mishnah.
Why not? What does the Seifa say?

(c) The Gemara finally establishes the Seifa of the Mishnah by Gav'aza Parsachna.
What is 'Gav'aza Parsachna'? How is the Mishnah now answered?

(d) Why should the Seifa differ radically from the Reisha in this point?

(a) 'Ein Olin Lah be'Yom-Tov. Rebbi Shimon ben Elazar Omer Mishum Rebbi Meir, Olin Lah be'Yom-Tov.' The Gemara suggests that their Machlokes depends upon whether Tzedadin Asurin or Tzedadin Mutarin.
How does Abaye, who maintains that Tzedadin Asurin according to all Tana'im, explain the Machlokes?

(b) What does Rava say to that?

(c) If someone places an Eiruv in a basket hanging on a peg above ten Tefachim, his Eiruv is not valid; below ten Tefachim, it *is*. Why the difference?

(d) How does Rava explain the inference from the Beraisa, which validates the Eiruv if it is in a basket hanging from a peg (Tzidedei Tzedadim), but not if it is hanging from the tree itself?

(a) What is the Halachah regarding Tzedadim and Tzidedei Tzedadim?

(b) How does this affect a ladder that is needed to climb up into a loft, in a case where one needs to use the tree to gain access to the loft?

(c) What care should one take when climbing the ladder?

Answers to questions
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