ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 113
(a) No! Nobody permits tying a knot in an ordinary rope which snapped,
since one naturally tends to be Mevatel it there, in which case the knot is
(b) The rope over which the Rabbanan and Rebbi Yehudah argue in our Mishnah
- is a weaver's rope. The Rabbanan decree a weaver's rope because of an
ordinary one, whereas Rebbi Yehudah does not.
1. The Rabbanan permit tying a bow, because they maintain that people will
not confuse a bow with a knot.
2. Rebbi Yehudah forbids tying a knot, because, in his opinion, a bow is
considered a knot - mi'd'Oraysa.
(a) Rav, who permits tying one end of a rope to the cow and the other end
to the stable, speaks about a weaver's rope, which he still needs and is
therefore not Mevatel there (making the knot a temporary one), whereas the
Beraisa speaks by an ordinary rope, which the owner *is* Mevatel there; the
knot is therefore permanent.
(b) Weavers' rods are not Muktzah, because the owner is not particular
about using them for another purpose (they therefore have a Din of 'Muktzah
Machmas Isur Melachah' - meaning that they may used for any purpose that is
permitted on Shabbos.
(c) The heavy beams are different, according to Rebbi b'Rebbi Livai, since,
due to their weight, they are generally unfit for any other use, which
gives them the Din of 'Muktzah Machmas Chesaron Kis', rendering them
(d) It is intrinsically permitted to pull non-growing objects from the
ground on Shabbos. However, in the house, where one tends to be more
particular about aesthetics, so Chazal decreed, because one may come to
fill in any subsequent holes that the removal leaves in its wake. In the
field, where most people do not find a small hole disturbing, they did not
(a) One may neither fold clothes nor make the beds on Shabbos - for after
(b) According to Rebbi Akiva, one may burn neither the Shabbos Chalavim on
Yom Kippur night, nor the Yom Kipur Chalavim on Friday night.
(a) One person is permitted to fold - new, white clothes on Shabbos,
provided he has nothing else to change into.
(b) Someone who had no Shabbos suit - would lower the hem of garment
(which, in those days, ordinary working people tended to raise during the
week, and tie with their belts, in order to avoid their becoming dirty) to
(c)) Nor does this appear to be conceited, because, since he does not go
with long clothes during the week, only on Shabbos, everyone will know that
he is doing this li'Chevod Shabbos.
(d) We learn from ...
1. ... "ve'Chibadto" - that one should wear different clothes on Shabbos
than one wears during the week; like Rebbi Yochanan, who would call his
2. "me'Asos Derachecha" - that one's gait on Shabbos should be different
than it is during the week.
3. "mi'Metzo Cheftzecha" - that on the one hand, one's personal financial
matters are forbidden on Shabbos, and on the other, they are permitted when
they are for a Mitzvah (such as fixing Tzedakah).
4. "ve'Daber (Davar)" - that one's speech on Shabbos should be different
than during the week (i.e. devoid of business talk and personal accounts) -
According to Tosfos, this is included in the previous Derashah, and
"ve'Daber" refers to any excessive mundane talk (See Tosfos d.h. 'she'Lo.
However, the Gemara referred to by the Mesores ha'Shas, would appear to
prove Rashi's opinion).
5. "Davar" - that speaking is forbidden, but thinking is permitted.
(a) If a pool of water is too wide to take in one's stride - then he should
jump over it, rather than go through it (which might cause his clothes to
get wet, and lead to his wringing them), and rather than go round it (which
is an excessive bother).
(b) The Halachah 'she'Lo Yehei Hiluchach be'Shabbos' etc. - refers to not
taking large steps, when there is *no* pool of water.
(c) When they asked Rebbi Yishmael b'Rebbi Yossi whether one is permitted
to take large steps on Shabbos or whether to eat earth, or not - he
replied that both are prohibited, even during the week, the former because
it detracts (one five-hundredth) from one's eyesight; the latter because it
leads to illnesses.
(d) One regains one's lost eye-sight by drinking the Kidush-wine on Friday
(a) Others quote Rav Ami as saying that someone who eats the earth of
Bavel, is considered as if he had eaten worms, since all animals and
mankind died in the flood, and we learn from Pesukim (as we shall see),
that all the corpses were carried down to Bavel, where they would have
eventually become worms. However, this cannot be taken literally, since, in
fact, the bodies dissolved completely (as the Torah writes "va'Yimach es
Kol ha'Yekum" - No'ach). (It is not however, clear, in that case, how the
Gemara extrapolates that the bodies were carried down to Bavel - refer to
c.?) The reason that the Gemara used such a sharp expression, is to prevent
people eating it - since, as we said, the earth causes illnesses.
(b) Bavel is also called 'Shin'ar' - since the corpses and carcasses were
'poured' (she'Nin'aru') into Bavel; and by the same token, it is called
'Metzulah' - because all the bodies 'drowned' ('she'Nitztaleleu') there.
(c) That man first ate some earth and then dates, which took root in the
earth and grew into his heart, and he died.
(a) When Naomi said to Rus "ve'Rachatz't ... *ve'Sam't Simlosayich" - she
must have meant that she should put on her Shabbos clothes.
1. Naomi instructed Rus to put on her Shabbos clothes *before* going down
to the barn, to hint to Boaz to 'marry' her. But Rus decided it was more
prudent to change into her Shabbos clothes only *after* she reached the
barn - so as not to attract the attention of the men whom she might meet on
(c) We learn from "*va'Telech, va'Tavo*, va'Telaket ba'Sadeh" - (suggesting
that she came before she left), that Rus went down to the field (to collect
the Matnos Aniyim) a few times, but she would not begin collecting before
she found the right group of harvesters (i.e. who would not molest her).
2. The young Shmuel showed initiative, when, instead of replying 'Speak
*Hashem*, because Your servant is listening' etc., he replied 'Speak,
because Your servant is listening' (omitting the word 'Hashem', since he
could not be certain that it was in fact, the voice of Hashem.)
(d) Boaz perceived how meticulously Rus kept to the Halachah: whenever she
spotted two grains of corn, she would take them; three, she would leave,
since according to the Halachah, three grains of corn that fall in one spot
are not Leket. He was also struck by her modest behavior: When she spied
grains of corn on the ground, she declined to bend down to pick them up -
in spite of the fact that *that* would have been the easiest and quickest
way of collecting - but made a point of sitting down to pick them up.
(a) Boaz used a Lashon of *cleaving* with regard to Rus (perhaps hinting at
the same time that he would soon marry her), because he saw and was struck
by the way (that, in stark contrast to Orpah, who kissed her mother-in-law
-Naomi - and promptly turned her back on her) "Rus *cleaved* to her".
(b) We learn from the Lashon "Vayomer Lah Boaz ... Goshi *Halom*", and from
David ha'Melech, who said "Mi Anochi ... Ki Havi'asni Ad *Halom*" - that
the Lashon "Halom" always refers to Malchus. Boaz was hinting to Rus that
the kingdom of David was destined to descend from her.
(c) It is good to drink vinegar - in the hot season.
(d) By telling her to dip her bread in vinegar - Boaz was hinting to her
that King Menasheh, whose deeds were sour like vinegar, would descend from
(a) The Pasuk informs us that Boaz placed Rus beside the harvesters and not
in the middle - to hint that Malchus Beis David was destined to be split,
and that the ten tribes would establish their own kingdom.
(b) "va'Tochal, va'Tisba, va'Tosar", besides hinting at the bountiful times
of David, Shlomoh and Chizkiyah - might also refer to David and Shlomoh,
Chizkiyah and Rebbi - respectively.
(c) Alternatively, it might be referring to this world, the times of
Moshiach and Olam ha'Ba - respectively.
(d) Rebbi Yochanan, who refers to clothes as 'Mechabdusai', explains
"ve'Sachas Kevodo ('ve'Lo Kevodo Mamash') - meaning that underneath their
clothes they were burnt (but their clothes remained intact).
Rebbi Elazar explains "ve'Sachas Kevodo" ('Kevodo Mamash') - meaning that
instead of their bodies (he learns Kevodo to mean bodies, not clothes, like
Rebbi Yochanan), there remained ashes.
Rebbi Shmuel bar Nachmeni explains "Tachas Kevodo" ('ki'Sereifas B'nei
Aharon'). He explains 'Tachas' to mean underneath - like Rebbi Yochanan,
and 'Kevodo', to mean their bodies, like Rebbi Elazar. Consequently, what
the Navi is saying - is that it was not their *bodies* that were burnt, but
their *Neshamos* - like the burning of Nadav and Avihu, the sons of Aharon.
(a) We learn from the Pasuk "u'Fashat es Begadav, ve'Lavash Begadim
Acherim" - that wearing better clothes is Chashuv before Hashem.
(b) Tana de'Bei Rebbi Yishmael learn from this Pasuk - that a servant who
pours out the wine for his master, should not wear the same grubby clothes
that he wore whilst cooking.