ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 19
(a) We might have thought that, even though one may place food in front of
one's animal on Shabbos, that is only because feeding one's animal is one's
personal responsibility, but not in front of a non-Jew, whom one is not
responsible to feed.
(b) Having placed the food in front of one's dog or in front of a non-Jew,
he is no longer responsible to ensure that he does not carry it out into
Note: This concession is restricted to foors, which the non0Jew is likely
to eat there in the courtyard, but does not apply to other objects, which
he is bound to take out into the street (Tosfos d.h. 'Nosnin').
(c) No! It is forbidden to feed an animal that is not one's own on Shabbos.
(a) It is forbidden to rent out one's vessels to a non-Jew on Friday,
because it looks as if he is renting them out to be used on Shabbos (see
Tosfos d.h. 'Lo Yaskir').
(b) One may not send letters with a non-Jew on Friday, unless they have
fixed the price of payment beforehand; alternatively, according to Beis
Hillel, on condition that the non-Jew is able to reach the house nearest
the walls of his home town before Shabbos. (Beis Shamai requires both that
they fix a price and that the non-Jew should have time to reach his house
(c) Rebbi Yossi ha'Kohen was strict, and would never send a letter with a
non-Jew - even on Wednesday or Thursday.
(a) It is forbidden to go out to sea within three days of Shabbos (from
Wednesday and onwards).
Many reasons are given for this prohibition: See the Rosh, Siman 38, who
explains that it is due to seasickness, which interferes with the
obligation to enjoy Shabbos, and it takes three days to get used to the
(b)&(c) According to Rebbi, one may leave for a D'var Mitzvah, provided he
asked the captain to drop anchor on Shabbos; in the opinion of Rabban
Shimon ben Gamliel, this is not necessary.
(d) It is permitted to travel from Tzur to Tzidon by boat on Friday, since
it is less than a day's journey, and it is therefore possible to arrive at
one's destination before Shabbos.
(a) We learn from the Pasuk "Ad Ridtah", that, even though one does not
initiate an attack against an enemy town between Wednesday and Shabbos,
once the attack is already in progress, one is obligated to continue with
it (even on Shabbos) until the city has fallen.
(b) Abaye told the laundry attendant who wanted to charge him the same
price for washing colored clothes as white ones, that he was not as naive
as the he thought, because Rabban Gamliel had already taught that white
clothes take longer and are more difficult to clean than colored ones.
(c) Abaye advised anyone giving clothes to a laundry to be washed, to
measure ones clothes before handing them in, and after retrieving them; -
in this way, he will know that, should they come back larger than they
were, he can charge the laundry for stretching his clothes; and if they
come back shorter, he can charge them for shrinkage.
(a) Rebbi Yishmael holds that, once garlic etc., has been pressed, it is
permitted to leave the beam lying on it, for the juice to seep
automatically into a container on Shabbos.
Rebbi Elazar does not establish our Mishnah like Rebbi Yishmael b'Rebbi
Yossi, because, he holds like Rebbi Yochanan, who maintains that Rebbi
Yishmael only permitted the vegetable juices if they were at least rubbed
(before Shabbos) to the extent of 'Dichah' (pounding) - so that all that
happens on Shabbos is that the process is completed; Consequently, he only
argues with Rebbi Akiva, to take the lenient view, when the fruit only
lacks grinding, but not when it still needs to be pound; and in our
Mishnah, loading the beams on to the grapes or the olives, is the
equivalent of 'Dichah'. Consequently, Rebbi Yishmael will agree with Rebbi
Akiva, that it is forbidden to leave the beams on the fruit over Shabbos.
(b) It is the Amora, Rebbi Elazar ben Pedas, who establishes our Mishnah
like Rebbi Elazar ben Shamua, the Tana, who, in turn, permits the honey
that seeps from the combs that were rubbed before Shabbos.
(c) Rebbi Yossi b'Rebbi Chanina maintains that one cannot prove our
Mishnah, where we are speaking about *liquid* that comes from food, from
Rebbi Elazar, who permits honeycombs, which is a case of *food* from food.
(d) Rebbi Yossi b'Rebbi Chanina was unaware of the Beraisa, in which Rebbi
Elazar permitted even the juice of olives and grapes (liquid from food).
That is why he established our Mishnah like Rebbi Yishmael, and not like
(a) Shmuel holds that the oil that remains in the corner of the olive-press
and the mats of the workers are *not* Muktzah, because he holds like Rebbi
Shimon, who only holds of specific types of Muktzah. Rav, on the other
hand, holds like Rebbi Yehudah, who is more stringent in the realm of
(b) 'Hani Karchi de'Zuzi' means the pair of mats with which they would
cover the goods for sale. Alternatively, it means the mats used in ships.
(c) By 'a goat for its milk, a lamb for its wool', we are referring to
animals that one set aside for their commercial value, and which are not
intended to be Shechted for their meat. Rav holds like Rebbi Yehudah, who
considers the animals Muktzah on Yom-Tov, and therefore forbidden to
Shecht; Shmuel follows the opinion of Rebbi Shimon, who does not hold of
Muktzah in this case. (All the cases of Muktzah discussed until now are
Muktzah because he pushed it away with his hands (into the storehouse i.e.
an object that has been designated for business purposes).
(d) In spite of the fact that the Halachah is like Shmuel, Rebbi Chanina
placed a Talmid in Cherem for ruling like him in Charta, because it was
(a) It is permitted to lower the Pesach into the oven just before Shabbos,
and we are not afraid that someone may stoke the coals, because the members
of the group of the Korban Pesach are alert, and will stop each other from
The Tana Kama requires the entire crust to be formed before Shabbos comes
(b) The 'Meduras Beis ha'Mokad' was the fire that was kept burning
constantly in the room specially designated for that purpose. It was
permitted to light the fire in the Lishkas Beis ha'Mokad just before
Shabbos, because the Kohanim are alert, and we do not suspect them of
stoking the coals.
(c) The Kohanim had to perform the Avodah barefooted, with the result that
their feet would get very cold. Consequently, they needed a place where
they could warm their feet.
(d) According to Rebbi Yehudah, it is permitted to light a coal fire just
before Shabbos, because coal burns efficiently, and does not initially need
to be stoked to create a nice fire.