ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 75
(a) Someone who pulls the loose end of a strand on Shabbos, thereby
adjusting the garment, is Chayav because of Tefirah.
(b) Rav says that someone who learns from a Magush is Chayav Misah.
(c) According to Rav, a Magush is a heretic who also draws others to
(d) A Magush can also be a sorcerer. But that must be the opinion of
Shmuel, not of Rav. Why?
Because Chazal derive from the Pasuk in Parshas Shoftim "Lo Silmad
La'asos", that although it is forbidden to learn sorcery to practice it, it
is permitted to learn it in order to deal with it in Beis-Din. Now Rav's
source for declaring a Magush Chayav Misah is from the Pasuk in Parshas
Shoftim. And it is unlikely that the Torah would have gone on to permit the
Chachamim to learn sorcery, had there been a Chiyuv Misah attached to it.
(a) Yeshayah writes "ve'Es Po'al Yadav Lo Yabitu" etc., about somebody who
has the knowledge to work out the Tekufos (of the sun) and the Mazalos, to
be able to foretell, for example, whether the year will be rainy or sunny.
(b) We learn from the Pasuk "u'Shemartem ve'Asisem ... le'Einei ha'Amim",
that it is a Mitzvah to work out the Tekufos and the Mazalos.
(c) "le'Einei ha'Amim" indicates that this Chochmah shows up the Chochmah
of Yisrael in the eyes of the nations of the world, when their predictions
This is a Kidush Hashem, and seems to be the reason why Chazal refer to it
as a Mitzvah.
(d) Rav says that one may not speak to someone who fails to put this
knowledge into practice.
(a) According to the Tana Kama, Dishah is confined to things that grow from
the ground, and is therefore not applicable to fish.
(b) Rava maintains that, someone who squeezes the fish for its blood, is
not Chayav for taking the fish's life, because he is only Mis'asek - a form
of Ones, since he does not really intend to kill it.
(c) Rava calls this a Mis'asek because he really wants the fish to live as
long as possible (this is known as a Pesik Reisha de'lo Nicha Lei - that he
does not want, as opposed to one to which he is indifferent). That is why
he is not Chayav (it is Mutar, according to the Aruch, and Patur according
to Tosfos - see DH 'Mis'asek).
(a) According to Rav, Shechitah also involves Tzovei'a - dyeing.
(b) The blood-red neck is useful for commercial purposes, because it
(a) The Gemara replaces either Molei'ach or Me'abed with 'Sirtut' - marking
the skin for cutting.
(b) Rav Ashi explains that when Rabah bar Rav Huna ruled that one is Chayav
for salting meat, he was referring exclusively to someone who salts it to
take with him on a long journey, but not to someone who salts it at home.
Why is this?
Because one does not usually salt meat so well as to turn it into a piece
of wood (except when traveling), and salting just for eating is not called
(c) According to Rava, Melichah does apply to food - though this does not
necessarily mean that it is permitted (see Tosfos DH 'Ein').
(d) 'ha'Shaf Bein ha'Amudim' means that someone smoothens the ground
between the pillars of the porch, in order to make it smooth.
(a) 'Megarer Roshei Kelunsa'os' means sharpening the tips of poles. The
Melachah is Mechatech.
(b) If, on Shabbos, someone ...
1. ... rubbed a dressing on a wound, he would be Chayav for Memare'ach.
(c) However, he would only be Chayav for the removal of the strands in the
latter case, if he was fussy not to use it or to wear it, the way it was.
2. ... smoothened a stone, 3. carved a picture on a vessel which was
intended to have a picture on it, 4. blew a glass vessel or 5. removed
excess strands from curtains or from a garment, he would be Chayav Makeh
(a) One is Chayav ...
(b) The difference is that writing is in itself, a Melachah with a minimum
Shiur of two letters; whereas erasing, which is a Kilkul, is only Chayav
inasmuch as it prepares the space to write - and writing, as we have
already pointed out, has a Shiur of two letters.
- ... only if one writes *two* letters (of the alphabet), not *one* however large it is.
- ... for erasing one large letter, leaving a space large enough to write two.
(a) 'Eilu Avos Melachos' comes to teach us that however many Melachos one
performs, the maximum number of Chata'os will be thirty-nine, since one is
never Chayav for performing a Toldah once one is Chayav for its Av. This
comes to preclude the opinion of Rebbi Eliezer, in whose opinion one *is*
Chayav for performing a Toldah even if one performed it together with its
(b) 'Shovet' means the arranging of the threads of the warp onto the reel
of the spinning-loom.
And 'Medekdek', hitting the threads of the woof as one stretches them, to
prevent them from becoming too taught.
(c) The Rabbanan did not include these among the Avos Melachos, because, in
their opinion, Shovet is included in 'Meisach', and Medakdek, in 'Oreg'.
(a) According to Mar Ukva, the K'lal comes to exclude the wood of an
(b) Mar Ukva holds that Dam Nidah also has a Shiur, because one tends to
put it away for one's cat (it appears that, in those days, even Israelis
kept cats). In Rav Papa's opinion, one would not feed Dam Nidah to a cat,
because it causes the cat to become weak.
(c) Rebbi Shimon holds that it is only the person who preserves the article
who is Chayav for carrying it out, but not others (such as rich people),
who would throw it away - even if the article is the sort of article that
some people (such as poor people) would retain. (According the Tana of our
Mishnah, once a poor man preserves an article *that is fit for use*, then
even a rich man will be Chayav for carrying it out.
(d) According to Rebbi Shimon ben Elazar, if one man preserves an article,
even if it is *not normally fit for use*, then anyone who carries it out
will be Chayav due to the thoughts of the owner.