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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Yoma 84

YOMA 59-88 have been dedicated to the memory of the late Dr. Simcha Bekelnitzky (Simcha Gedalya ben Shraga Feibush) of Queens N.Y. by his wife and daughters. Well known in the community for his Chesed and Tzedakah, he will long be remembered.


(a) What should someone against whom a mad dog rubbed, do?

(b) Someone who is bitten by a mad dog stands to die unless he writes an incantation to save himself.
On what must he write it?

(c) He also buries his clothes for twelve months.
Where should he bury them? What does he do with them after that?

(d) Why, during that time, should he not drink water without the aid of some sort of straw?

(a) What did Rebbi Yochanan ask that gentile matron when she gave him a cure for his 'Tzafidna' (a toothache that starts in the mouth and ends in the stomach) for two consecutive days?

(b) After instructing him how to prepare the medicine, she made him promise not to divulge her secret.
What right did he have to break his promise?

(c) And why was the fact that *she* would think that he was breaking his promise not a Chilul Hashem?

(d) Some say that the secret cure was yeast-water, olive oil and salt. There are two other opinions: Some ...

  1. ... replace yeast-water with ... ?
  2. ... state only one ingredient. What is it?
(a) According to Abaye, all of the above methods do not work. An Arab told him to use date-stones that had not yet grown a third.
What did he do with them?

(b) What causes 'Tzafidna', and and how does one know that he has it?

(c) Rebbi Yochanan permitted this cure on Shabbos. Does that mean that he ruled like Rebbi Masya ben Charash (who maintains in our Mishnah that any illness inside the mouth is considered life-threatening)?

(d) Rebbi Masya ben Charash, in a Beraisa, permits someone with jaundice to eat donkey's met, someone bitten by a mad dog to eat part of its liver and someone whose mouth hurts to take medicine. How do we explain the Chachamim's words '*be'Eilu* Ein Bahem Mishum Refu'ah", to prove Rebbi Yochanan's opinion?

(a) How do we refute that proof? What *does* 'be'Eilu' come to exclude (What is Serunki)?

(b) In a second Beraisa, the Chachamim (referring to the three lenient rulings of Rebbi Masya ben Charash 'Makizin Dam li'Serunki be'Shabbos, Mi she'Nashcho Kelev Shoteh ... ' and ha'Choshesh be'Fiv') comment 'be'Eilu Ein Bahem Mishum Refu'ah'. How will Rebbi Yochanan explain the Chachamim's statement?

(c) We finally prove Rebbi Yochanan right from a third Beraisa, where Rebbi Elazar b'Rebbi Yossi quoting Rebbi Masya ben Charash, permits 1. feeding a pregnant woman whatever she needs until she recovers; 2. part of the liver of a mad dog to someone who was bitten by it, and 3. administering medicine on Shabbos to someone whose mouth hurts him. How do we prove our point from the Rabbanan, who say there 'be'Zu ve'Lo ba'Acheres'?

(d) How does Rav Ashi corroborate this proof from our Mishnah, which cites Rebbi Masya ben Charash's opinion about administering medicine to someone whose mouth hurts him *after* the Machlokes between him and the Chachamim, regarding feeding part of the liver to someone who was bitten by a mad dog?

Answers to questions



(a) After explaining that someone with mouth pains is a case of Safek Nefashos, why did the Tana need to add 've'Chol Safek Nefashos Docheh Shabbos'? Is that not what we just said?

(b) This is borne out by a Beraisa, which permits breaking *this* Shabbos for a Safek Piku'ach of *next* Shabbos 'Bein Lehashkoso, Bein Lehavroso'. What is the meaning of ...

  1. ... 'Lehashkoso'?
  2. ... 'Lehavroso'?
(c) Where it is necessary to break the Shabbos to save a Jew's life, it is better not to ask a gentile or a child to do so.
Whom then, should one ask? Why is that (see Tosfos DH 'Ela')?
(a) Do we permit Shabbos to be broken on the sole basis of the assessment of women or gentiles?

(b) What does the Beraisa mean when it concludes 'Aval Mitztarfin le'Da'as Acheres'?

(c) The Beraisa repeats the Heter to break Shabbos four times, absolving one from the need to go and obtain the Beis-Din's permission: by a child who fell into the sea, by one who fell into a deep pit, by one on whom the door closed and locked, and by one who was trapped by an oncoming fire. Having said it in the case of the child who ...

  1. ... fell into the sea, why did it need to repeat it in the case where he fell into a deep pit?
  2. ... fell into a deep pit, why did it need to repeat it in the case with the door?
  3. ... child on whom the door had slammed shut, why did it need to repeat it in the case of a fire?
(d) What additional Chidush does the Tana add by each of the four cases?
(a) Rav Yosef quoted Rav Yehudah who quoted Shmuel as saying that in matters of life and death, we do not follow the majority.
Why can this not refer to a case of ...
  1. ... when a wall falls on to a group of nine Jews and one gentile, burying one beneath it, and we do not know which one?
  2. ... when the group consisted of five Jews and five gentiles?
  3. ... when there are even nine gentiles and one Jew?
(b) What is the source for 'Kol Kavu's ke'Mechtzah al Mechtzah Dami'?
(a) Then in which case *is* Shmuel speaking?

(b) In which case will the fact that they moved to another courtyard not permit breaking the Shabbos to save the buried man?

Answers to questions
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