ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 66
(a) When Rava asked Rav Huna 'Heicha Tenan', he meant to ask him whether
Rebbi Meir in our Mishnah learns 'ha'Kitei'a *Yotze*, and Rebbi Yossi,
*Oser*', or vice-versa.
(b) The Gemara rejects the version of Shmuel and Rav Huna, both of whom
changed the text of our Mishnah to '*Ein ha'Kitei'a Yotze*' in Rebbi Meir,
and '*Matir*' in Rebbi Yossi, because Rav indicated that the correct
version is the one that we have (that Rebbi Meir permits it, and Rebbi
'Samech, Samech' is a reminder that Rebbi Yo*ss*i is the one who says
(c) If the Yevamah removed a shoe that did not belong to the Yavam, or a
wooden sandal, or a left shoe from the Yavam's right foot, the Mishnah in
Yevamos rules that the Chalitzah would nevertheless be Kasher.
(d) The fact that Shmuel establishes the author of the Beraisa (which calls
a wooden shoe 'a shoe' regarding the Chalitzah being Kasher - at least
Bedieved) - to be Rebbi Meir, proves that he retracted from his original
contention that Rebbi Meir forbids the Kitei'a to go out with his wooden
stump, because a wooden shoe is not called a shoe.
(a) A Sandal shel Sayadin is a shoe - made of wood, because the lime would
burn the leather of ordinary shoes.
Even though the main objective of the lime-sellers' shoes was to protect
their own shoes, as Tosfos explains, they nevertheless tended to wear them
on their way home (during which time it was used exclusively for that
purpose - otherwise we would say 'Amod ve'Na'aseh Melachteinu', in which
case the shoe would still not be Metamei Medras).
(b) Rav Huna explains that it is Rebbi Meir (of our Mishnah) who agrees
with Rebbi Akiva, that a lime-seller's shoe is Tamei Medras, and Rebbi
Yossi who disagrees.
(c) The Gemara proves from this that Rav Huna - like Shmuel - retracted
from his initial version of the Machlokes, and now learns that it is Rebbi
Meir who considers a wooden shoe to be a shoe, and Rebbi Yossi who does
(d) Rebbi Yochanan ben Nuri says that a straw mat or tube is not Tamei,
because straw does not have the Din of wood (nor is it mentioned
independently as a substance that is subject to Tum'ah). Consequently, the
opinion which disagrees with Rebbi Akiva by a Sandal of lime-sellers
(because the sandal of lime-sellers is made, not out of wood, but out of
straw) is Rebbi Yochanan ben Nuri. Rebbi Akiva, on the other hand, follows
his own opinion in his Machlokes with Rebbi Yochanan ben Nuri - that straw
has the Din of wood.
(a) The hollowed stump of the man with the missing leg is not Metamei
Tum'as Medras, because it is not really designated for leaning on, but
rather as a Tachshit.
When Abaye says that it is Metamei Tum'as Mes, he incorporates all Tum'os
other than Tum'as Medras. Why is that?
Because the Gemara tends to use Tum'as Mes as the example of the 'opposite'
of Tum'as Medras, since they both make an Av ha'Tum'ah (as opposed to other
types of Tum'ah, which only make a Ri'shon).
(b) According to Rava, the hollowed stump is even Metamei Medras, since
sometimes, he uses it to lean his weight on.
(c) Abaye maintains that a baby's wagon is different, because sometimes he
leans on it, whether the man with a leg missing, does not.
(d) The old man's stick, claims Rava, is not made to lean on at all, but to
help him to walk straight, and that is why it is not subject to Tum'ah.
(a) 'I maintain', said Rebbi Yochanan to the Beraisa expert, 'that Yavamah
may make Chalitzah by removing the Semuchos (implying that they *are*
shoes, so how can *you* say that he is permitted to enter the Azarah with
them?' So he instructed him to amend the Beraisa to read '*Ein* Nichnasin
(b) Luktamin can either mean a sort of a fun- horse which one appears to be
riding, but which one is actually carrying oneself (it is not subject to
Tum'ah, because it is not K'li); or short or long stilts (see also Tosfos)
(... because it is a straight wooden vessel which cannot become Tamei - see
also Tosfos); or a mask (... because it is not a K'li).
(a) Kishurei Pu'ah, known as a madder, is a series of knots which they
would tie, and hang around the boys' neck.
(b) Abaye's nanny told him that three knots keep the illness in check, five
cure it, whereas seven will even act as an antidote against witchcraft.
(c) This cure only works if the boy sees neither the sun, nor the moon, nor
rain. Nor should he hear the sound of metal, of a hen or of footsteps.
(d) 'Nafal Pusa be'Bira' means that, if so, the cure is useless (because it
is too restrictive). Nor is it clear why this cure should be exclusive to
*boys* and why is it restricted to *young* boys? Why will it not apply to
girls, and why not to men?
(e) 'Kesharim', the Gemara concludes, is the cure for a young boy who is
possessed with a powerful longing for his father, on account of which he is
unable to leave him. The antidote is to take the shoe-lace from a right
shoe, and to tie it on his left shoe. To do the reverse is dangerous, and
the sign for this is Tefilin, where one ties the Tefilin on the left arm
with one's right hand - likewise here.
(a) No! Princes may go out with a bell, says the Mishnah, and so may
anybody else. The Mishnah mentions princes only because *they* were usually
the ones to do so.
(b) 'Sechufi Kasi a'Tiburi' means to take a hot cup which has been emptied,
but which still contains steam, and to place it upside-down over the navel
of someone with stomach pains. Then one draws the cup towards oneself and
This is permitted on Shabbos.
(c) It is also permitted to anoint the palms of someone's hands and the
soles of his feet with oil or salt on Shabbos?
(d) One would do this to someone who had become inebriated - and would say
'just as this oil (or salt) is evaporating (from the heat of the man's
skin), so too, let the wine of so-and so, the son of so-and-so (mentioning
his mother specifically) evaporate, too.
(e) Alternatively, one could bring the lid of a barrel, place it in water
and say 'just as the lid is evaporating, so too, let the wine etc.
1. 'Lechanek' refers to someone who swallowed a small neck-bone which
It is permitted to hold him upside down so that his neck will stretch, and
the bone will be released - his neck stretching resembles strangling -
hence the name.
Both are permitted on Shabbos.
2. 'Lifufi Yenuka' means to swathe the baby in cloths, and then to tie him
with a wide belt - to ensure that any limbs that became dislocated during
birth move back into place.
1. 'Kol Minyani, bi'Shema de'Eima, ve'Chol Kitri, bi'Semala' means that
every spell (which was usually repeated a number of times), one would pray
by the mother's name (as above, in 7d); and every knot, is tied on the left
2. ... 'Kol Minyani, di'Mefarshi ke'de'Mefarshi, u'de'Lo Mefarshi, Arba'in
ve'Chad Zimni' means that whenever a spell is prescribed with a number, one
should be careful to repeat it according to the number of times specified.
Where no number is prescribed, then one should repeat it forty-one times.
(a) Rebbi permits the balancing-weight of the Even Tekumah, as well.
(b) The Heter applies even if the woman did not have a miscarriage before,
and even if she does not know that she is actually pregnant.
(c) However, Rebbi Meir's concession of going out with the balancing-weight
only applies if the weight is intrinsically correct, but not, if one needs
to add to it to make up the missing weight, or to subtract from it to
bring it down to the prescribed weight.
(d) The Gemara asks whether Rebbi Meir will also permit a Mishkal
de'Mishkal, but the Sha'aleh remains unanswered.
(a) The man with the fever takes the coin down to the canals leading from
the Sea to the pools, from which he takes the equivalent weight of salt,
ties it to the neck opening of a garment with a loop of hair.
11) Alternatively, he can take a new earthenware water jar down to the
river, and say 'River, River, lend me a jar of water for my current
journey. After filling his jar, he then passes it round his head seven
times, throws the water over his shoulder, and says 'River River, take the
water that you gave me; because the journey that came in a day, went in a
(b) Alternatively, he could wait by the crossroads, until he finds a large
ant carrying something. He takes the ant and places it in a copper pipe,
which he stops up with lead and seals a number of times - wax, tar, cement
etc. He then carries the pipe and says - to the ant ...
(c) It will not do to say 'You carry my load and I will carry your's,
because it is possible that someone already used this very same ant for the
same cure, with the result that he will end up by receiving the other
(d) Therefore what he says to the ant is 'You carry my load as well as your