ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 95
(a) According to Rebbi Shimon ben Elazar, a woman is only Chayeves if she
plats the hair, paints the eyes or arranges the pack of another woman, but
not her own.
(b) According to Rebbi Eliezer, Cholev (milking) is Chayav because of
Mefarek - a Toldah of Dash; Mechabetz (placing milk in the stomach or
making a reed, wickerwork basket into which to place the congealed milk),
because of Borer (because the whey drips out), and Megaben (shaping the
cheese) because of Binyan.
(c) When they asked Rav Nachman bar Guri'a why the above were Chayav, he
answered naively - because of Cholev, Mechavetz and Megaben. So they said
to him 'Rabach Katla Kani be'Agma' - 'Your Rav collects canes in the marsh'
(meaning that he is not a very good Rav, if his Talmid cannot give a better
answer than that).
(d) In all the six above-mentioned cases, the Rabbanan hold that one is
Patur Aval Asur.
(a) Sweeping and sprinkling water to settle the dust are both Toldos of
(b) Rebbi Eliezer learns from "va'Yitbol Osoh be'Ya'aras ha'Devash" - that
a bee-hive is like a forest: just as one is Chayav for detaching wood from
the one, so too, is one Chayav for detaching honey from the other.
(a) Ameimar permitted the settling of dust in Mechuza, because most of the
houses in Mechuza were tiled (which is the reason why sweeping is permitted
(b) It would be permitted to take a bowl of water and wash one's face in
one corner, one's hands in another, and face in the third - and the water
which spills will automatically settle the dust.
(c) The Gemara concludes that since nowadays we rule like Rebbi Shimon -
that 'Davar she'Ein Miskaven, Mutar' - it is permitted to settle the dust,
even in a town where most of the houses are *not* tiled (see Tosfos DH
've'Ha'idna', who maintain that this concession applies to settling the
dust, but not to sweeping).
(a) According to the Rabbanan, someone who detaches from a pot with a hole
in it is Chayav, irrespective of whether the hole is underneath the pot or
at the side.
(b) According to Rebbi Shimon, one is never Chayav for detaching from a
plant-pot, whether it has a hole in it or not, because a plant-pot is
always considered Metaltelin, and not Karka.
(c) And that extends to all areas of Halachah: incorporating making a
Kinyan (i.e. all pots are considered to be Metaltelin; so they are acquired
with Meshichah and not with money - even if they are holed); and the Din of
Peruzbul (i.e. someone who owns no land, but does own a plant-pot - cannot
write a Peruzbul) - according to Rebbi Shimon.
(d) The only exception to the above rule is with regard to Tum'ah, where
the Torah writes "Al Kol Zera Zeru'a Asher Yizarei'a", implying that seeds
are only Mekabel Tum'ah if they are completely detached, in a way that one
would carry them out to be sown, but not if they are sown already, however
slightly. Consequently, seeds in a holed plant-pot are not Mekabel Tum'ah,
since they are slightly attached to the ground.
(a) The Shiur of 'Bichdei Taharaso' of an earthenware vessel - is a hole
the size of an olive.
(b) If Rebbi Zeira did not even know whether Rebbi Shimon concedes that
seeds growing beside a hole in a plant-pot are considered joined to the
ground, how could he be so sure that the seeds in a plant-pot with a hole
the size of an olive, but which are *not* growing beside the hole, are?
(c) Abaye quotes Rebbi Zeira as saying that Rebbi Shimon will agree that if
the hole in the plant-pot is below the level of the pot which contains a
Revi'is, then the pot has lost its identity, and consequently, the seeds
are considered joined to the ground.
(a) A Gistera is a broken piece from a clay vessel, that is not fit to be
used in its original form, and is able to stand by itself and contain
liquids. Even a small hole that leaks water renders it Tahor.
(b) A Gistera with the smallest hole is no longer fit to use, because one
does not say 'fetch a Gistera to place underneath the Gistera' - but simply
throws it away.
(a) A hole ...
The other Shiur mentioned in connection with a hole in a plant-pot is - a
hole the size of a pomegranate. 'Echad ha'Marbeh, ve'Echad ha'Mam'it'
refers to the two extreme Shiurim involved here: the large Shiur of a
pomegranate, and the small Shiur of a small root - neither opinion holds
the middle Shiur of a hole the size of an olive.
(b) If, in the previous case, the owner designated the vessel for
pomegranates, then it only loses its identity (and is no longer Tamei) if
it gets a hole the size of a pomegranate.
- ... which lets water in - renders the vessel unfit to be used for Mei Chatas.
- ... the size of a small root - renders the seeds inside an earthenware plant-pot joined to the ground.
- ... the size of an olive - renders an earthenware vessel unfit for use, so that it is no longer Mekabel Tum'ah.
(c) The Shiur of 'Ad she'Yipase'ach Rubo' applies to a sealed earthenware
vessel, which protects its contents from the Tum'ah of Ohel ha'Mes, until
the majority cracks open - when it falls under the category of "ve'Chol
*Kli Pasu'ach*" (Chukas).
When Rava told Rav Asi that the size (of a hole in the same sealed
earthenware vessel) is that of a pomegranate, he was referring to a *small*
earthenware vessel - where a hole the size of a pomegranate is larger than
the majority of a vessel (and which does not allow its contents to become
Tamei unless the hole is the larger Shiur of the pomegranate); whereas when
he gave the Shiur as the majority of the vessel, he was referring to a
*large* earthenware vessel, which is larger than that of a pomegranate.
(a) When Rebbi Eliezer says that an earthenware vessel with a hole the size
of an olive are like stone or marble vessels, he means that it is Tahor -
because stone and marble vessels are not subject to Tum'ah. According to
Rebbi Eliezer, even designating an earthenware vessel for pomegranates,
will not change this.
Hadran Alach, 'ha'Matzni'a'!
(b) The Stam Mishnah in Keilim, which writes 'Klei Ba'alei-Batim Shiuran
ke'Rimonim', is speaking about wooden vessels, and not earthenware ones -
according to Rebbi Eliezer.