ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 50
(a) Our Mishnah itself writes 'Tomnin be'Gizei Tzemer, ve'Ein Metaltelin
Osan. Keitzad Hu Oseh?' ... Clearly, the shearings remain Muktzah even
after they have been used to wrap food. So how could Rava suggest
(b) The Gemara refers to that Talmid as 'Hahu mi'Rabbanan bar Yomei'
because it was the first day that he appeared in Rava's Beis ha'Medrash.
(c) The Gemara amends Rava's statement to say that the shearings are
Muktzah as long as he did not designate them for that purpose The moment he
does, they are no longer Muktzah.
(d) Ravina, who accepts Rava's original statement as it is, establishes our
Mishnah by shearings which he put into his storehouse for commercial use,
which everyone agrees requires a stronger designation to remove it from the
realm of Muktzah. (But sheariings of wool meant for one's private use are
indeed not Muktzah.)
(a) To change their Muktzah-status - according to the Tana Kama -
date-palms which were originally cut for fire-wood, must be tied together
before Shabbos, in order to demonstrate that one now intends to use them
(b) According to Shmuel - who holds like Rabban Shimon ben Gamliel - one is
obligated to decide, before Shabbos, to sit on the palm branches on
(c) Rav Asi, like the Tana of the Beraisa, holds that it is sufficient to
sit on them once, before Shabbos (even without specifically intending to
use it for that purpose on Shabbos), to permit the branches to be moved.
(a) One is permitted to go out into the street with plasters of combed
linen or of split strands of wool on one's wounds (and even to handle them
- see Tosfos d.h. 'Aval'), when they have been dyed and tied on to the
wound. This is in order to make it clear that he is not wearing the plaster
as a cure, but rather to protect his clothes.
(b) Yes! If he went out with them just once before Shabbos, it is as he had
designated them for that purpose, and they are no longer Muktzah (like Rav
(c) This is similar to the Mishnah in 'Tolin', which permits the direct
removal of straw on a bed, provided that one either designated it as
animal-food, or left a sheet or a cushion on it (a sign that he slept on
the bed before Shabbos).
(d) Straw is Muktzah because it is usually used for cement-making.
(a) It is permitted to remove straw from a bed by pushing it off with one's
body, provided one did not touch it with one's hands - just as all Muktzah
is permitted in this way.
(b) Rebbi Chanina once followed Rebbi Chanina ben Akiva to a certain place,
where he found palm branches which had been tied together to be used as
fire-wood. He then instructed his disciples before Shabbos, to have in mind
to use them to sit on Shabbos, and Rebbi Chanina was not certain whether
this was due to a wedding, or in order to comfort a mourner. Apparently,
Rebbi Chanina knew that, if not for the fact that it was for a wedding or a
Beis Avel, Rebbi Chanina ben Akiva would not have permitted the
palm-branches with no more than designation. So we see that Rebbi Chanina
ben Akiva requires things that have been designated for a use that renders
them Muktzah, to be tied.
(c) It appears that Rebbi Chanina ben Akiva was more lenient by a wedding
and a Beis Avel (to permit the palm-branches even without tying) because it
was for a Mitzvah.
(a) One may bring a box of earth into the house to use for all one's needs,
provided he designates a specific corner for it.
(b) The Rabbanan require an act of preparation only when this is possible;
by earth, where it is *not*, it is not necessary.
(c) It is forbidden to use chalk or sand for scrubbing vessels - either
because, not having prepared them, they are Muktzah, or because he may
scrape off some of the silver in the process (and the author of the Beraisa
will be Rebbi Yehudah, who forbids a 'Davar she'Ein Miskaven').
(d) The Beraisa which forbids the scrubbing of silver vessels with
'Gartekun' goes even like Rebbi Shimon, who holds that a 'Davar she'Ein
Miskaven' is permitted. He agrees however, that something which will
inevitably occur ('Pesik Reisha') is forbidden - and 'Gartekun' will
inevitably remove some of the silver.
(a) The Beraisa which forbids washing one's hair with chalk and sand cannot
go like Rebbi Shimon. Why not?
Because the Mishnah in Nazir (which can only go like Rebbi Shimon Rebbi
Shimon - who permits a 'Davar she'Ein Miskaven'), specifically permits a
Nazir (who is not permitted to remove his hair) to wash his hair with chalk
and sand. Why is that?
Because a 'Davar she'Ein Miskaven is Mutar'. So we see that chalk and sand
do not inevitably remove hair, and are therefore permitted according to
(b) Two Tana'im dispute whether, according to Rebbi Yehudah, chalk and sand
are likely to remove hair or not - hence the two Beraisos, one permitting
it, the other forbidding.
(a) The Beraisa which permits washing one's face with chalk and with sand -
despite the distinct possibility of the hair falling out, speaks about
either a child, or a woman or a eunuch, all of whom have no beard.
(b) Even Rebbi Yehudah agrees that brick -dust, 'Kuspa de'Yasmin' and
ground pepper are not likely to remove hairs from the beard.
(c) 'Kuspa de'Yasmin' is sesame (or sunflower) seeds which have been left
to stand in violet-water, dried and ground. It is normally used to clean
(d) Rav Nechemya forbids the use of 'Barda' on Shabbos, provided the
majority of its three ingredients does not constitute 'Ohel'. According to
Rav Yosef, it should not contain more than one third 'Ohel'.
(a) Beating olives against a rock (to sweeten them) might be forbidden even
during the week, because it renders the olives unappetizing and is a waste
of good food. (Presumably, there is an alternative method of sweetening the
fruit, whereby they will not become unappetizing. Alternatively, Rashi
holds that olives are primarily meant for their oil - as the Gemara
explains in Berachos - so that to render the olives unappetizing in this
way, is considered a waste.)
(b) Shmuel permits putting bread to one's own personal use, only because
bread does not spoil so easily, and only in a way that will not render it
(c) Beating olives in this way is in any case, forbidden on Shabbos,
because it renders the fruit fit to eat, for which one is Chayav because of
'Tikun Manah' (Makeh ba'Patish).
(a) Mar Zutra declined to wash his face with Barda, on account of the
Beraisa, which permits a man to remove crusts of dirt or of a wound from
one's skin, if it is to alleviate pain, but not to enhance one's
appearance. This is forbidden because of the Pasuk in Devarim "Lo Yilbash
Gever Simlas Ishah".
(b) According to his colleagues, the Pasuk in Mishlei "Kol Po'al Hashem
Lema'anehu" - which teaches us that Hashem created everything for the sake
of His glory, and which obligates us to treat our bodies with the respect
that a 'Tzelem Elokim' (something created in the image of G-d) deserves -
over-rides the Isur of "Lo Yilbash" etc.
(a) No! It does not follow that the Tana Kama *permits the pot to be
returned*, should the shearings cave in, but that *he is not concerned that
one might come to return it*, and transgress the Isur of Muktzah in the
(b) 'Notel u'Machzir' speaks when the shearings are still intact, and the
Chidush of the Tana Kama, who permits it to be returned, is that he does
not forbid one to take the pot for fear that the shearings might cave in
and he returns it - as Rebbi Elazar ben Azarya does.
(a) Rav Huna permits the withdrawal of a plant from the earth of a
plant-pot, provided it was pulled out and returned before Shabbos, so that,
when one subsequently withdraws it on Shabbos, he will not move the earth
(according to Tosfos - referred to by the Gilyon ha'Shas - the Isur here is
not that of moving the earth, but of enlarging the hole).
(b) Shmuel requires the same condition with regard to sticking a knife
between the rows of bricks of a building.
(c) The Mishnah in Kil'ayim specifically permits the withdrawal of a turnip
from the ground, provided part of it is showing, so that it is not
necessary to touch the Muktzah earth with one's hands. So we see that
'Tiltul min ha'Tzad' - moving Muktzah indirectly (in order to take what is
not Muktzah) is permitted. This of course, disproves Rav Huna's contention
that one needs to have pulled it out and re-placed it before Shabbos -
precisely in order to avoid moving the earth in this way on Shabbos.
(d) Sticking a knife into a clump of tightly-packed palm-spikes is
permitted, in spite of the possibility that one might come to peel off some
of the bark - which would constitute 'Memachek' (smoothening).
(a) The need for some of the leaves of the turnip to be protruding is in
order to avoid touching the earth directly (as we already explained in
(b) The Mishnah in Kil'ayim comes to inform us that, due to the fact that
it did not take root, the turnip (or the radish) is permitted, and that
neither the Isur of Kil'ayim, nor that of Shevi'is, nor that of Tevel will
apply to it.