ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 9
(a) Even though there is already a Lechi (the one which permits the Mavuy)
on the threshold, nevertheless that Lechi will not permit one to carry on
the threshold, since the Lechi permits one to carry only from within (from
a point where the front of it is visible). Consequently, the threshold will
require another Lechi to permit one to carry on it. Hence the Gemara's
Kashya, 've'Af al Gav de'Les Sei Kechi'?
Rav Ashi establishes the Beraisa by the threshold of a house, but a house
where the ceiling is broken by the doorway. This means that the ceiling
consists of two beams, with a space of less than three Tefachim between
them. Consequently, when the door is open, they combine (because of Levud),
to connect the threshold with the house, making it a Reshus ha'Yachid,
since between them, there is at least four Tefachim (and with regard to the
outer point of the beam, we say 'Pi Tikreh Yored ve'Sosem').
(b) We might have thought that, since the threshold does not extend four
Tefachim (and is therefore not an independent Reshus), one should be
permitted to carry up to the *outside* of the Lechi, at which point the
extended walls of the Mavuy will serve as a Lechi (to remind him not to
carry into the Reshus ha'Rabim).
(c) A Koreh must be at least one Tefach thick. It is better than a Lechi
for one of two reasons: either because it is a stronger 'Heker'
(recognition, which is effective even when it is clear only from the
outside), or because we say (Halachah le'Moshe mi'Sinai) 'Pi Tikreh Yoreid
ve'Sosem', meaning that (provided that we are dealing with a space of at
least four Tefachim by four Tefachim), the outside of the Koreh is
considered as if it went down to the ground (a little like Levud), to
enclose the space within it.
(d) The answer could apply equally to a house, only the thresholds of most
houses (which are usually more than four Tefachim), have ceilings.
Consequently, it would make no difference whether the intervening door was
open or closed.
But when the door is closed, the outer beam does not measure four Tefachim,
and we do not say 'Pi Tikreh Yored ve'Sosem by walls of less than four
(a) To refer to the threshold of a Reshus ha'Yachid, which is more than ten
Tefachim high and four by four Tefachim an independent Reshus, means that
one is not even permitted to carry from it into another Reshus ha'Yachid,
(b) The reason for this (Rabbinical) prohibition is because one might go on
to carry from a pile of earth ten Tefachim high, which is situated in a
(c) Acheirim is another name for Rebbi Meir (though there are occasions
when another Tana). Consequently, a statement made by one, is a proof for
the opinion of the other.
(a) At Minchah Gedolah, the Gemara contends, there is plenty of time to
Daven Minchah; so why should Chazal forbid one to eat and to do all the
things listed in the Mishnah, already from then?
Rav Acha bar Ya'akov is unperturbed by the original Kashya. According
to him, all the cases could be speaking by Minchah Ketanah, and could even
be referring to an ordinary haircut, a plain steam-bath, the final stage of
the tanning process, an ordinary meal and the final ruling of Beis-Din.
Nevertheless, it is common enough for the scissors to break; the person to
faint in the bathhouse (from the heat); to find a fault in the skin (which
means beginning the process again); to stretch out the meal; andfor the
Beis-Din to discover an error in their anticipated ruling (which means that
the Dayanim will need to begin their deliberations again from scratch).
In all these cases, Chazal anticipated the possible delay, and decreed
already from Minchah Ketanah.
(b) 've'Im Hischilu, Ein Mafsikin', leaves us with a Kashya on Rebbi
Yehoshua ben Levi (although we have already ruled against him in Berachos)
who says, that once the time to Daven Minchah has arrived, it is forbidden
to eat anything (implying that he is obligated to stop if he did - since
Rebbi Yehoshua ben Levi is speaking when he starts at a time of Isur, and
so is our Mishnah [see Tosfos d.h. 've'Im' and Maharam]).
(c) The Gemara (in its first answer) concludes that although there is
plenty of time left from Minchah Gedolah until nightfall, our Mishnah is
not referring to a regular haircut, which takes only a short space of time,
and which is not forbidden from Minchah Gedolah, but to the special haircut
of the Kohen Gadol (which Ben El'asha copied), which was complicated and
took a long time.
1. By 'Merchatz', the Mishnah means not just a simple steam-bath, which did
not take long, but the entire series of bathing facilities offered, which
took a long time, and were likely to extend into night.
All of these take a long time, and could easily stretch into night.
2. by 'Burseki', the Mishnah means 'a big Burseki', meaning that there are
many skins to be tanned and the tanner has not yet begun the process.
3. 'Din' too, refers to the beginning of the Din, meaning that the case has
not yet begun (and not just to the Dayanim's final ruling).
4. And 'Le'echol' speaks about a big Se'udah, like that of a wedding.
(a) The beginning of ...
1. ... of a haircut is when the barber ties the barber's cloth around his
(b) From that moment on, he was not required to go and Daven Minchah until
after the meal (provided there would be time to Daven then).
2. ... of a bath is when one takes off the Sudar (a head-cloth which was
customarily, the first garment to be removed).
3. ... of tanning is when he dons the special sleeves that one wears in the
4. ... of eating is when one washes the hands, or, in those places where
they tended to wear tight belts (such as was customary in Bavel), from the
moment that one loosened the belt (*before* washing the hands).
(a) Although we just learned with regard to Minchah, that someone who begun
eating, was not obligated to stop for Minchah, for Ma'ariv, he was. The
reason for this stringency, is because, whereas during the day, people did
*not* tend to become drunk, they *did* at night. Consequently, we are
worried that, if he does not interrupt his meal for Ma'ariv, he will not be
in a fit state to Daven afterwards.
(b) The above however, only applies there where Ma'ariv is obligatory.
Those who rule that it is 'Reshus', are not obligated to stop their meal to
go and Daven Ma'ariv.
(c) One should not Daven with one's belt untied, because of the Pasuk in
Amos: "Hikon Likras Elokecha Yisrael".
(d) And for the same reason, one should not Daven without socks.