ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 106
(a) When Rebbi Avahu quoted the Beraisa, 'Kol ha'Mekalkelin Peturin, Chutz
me'Chovel u'Mav'ir', he replied 'Go and quote your Beraisa elsewhere -
Chovel and Mav'ir cannot be Patur unless he needed the blood for his dog
and the fire for the ashes (respectively)!
Rebbi Yehudah explains the Torah's ...
(b) Rebbi Avahu learns the Beraisa like Rebbi Shimon (who holds Mekalkel
ba'Chaburah Chayav), and our Mishnah (which holds that all Mekalkelin are
Patur), Rebbi Yehudah (who holds Mekalkel ba'Chaburah Patur).
(c) Rebbi Shimon learns ...
1. ... Mekalkel ba'Chaburah Chayav - from the fact that the Torah needs to
permit Milah on Shabbos - implying that if not for the special
dispensation, it would be forbidden.
2. ... Mav'ir ba'Chaburah Chayav - from the fact that the Torah forbids the
Beis-Din to put a Bas-Kohen who committed adultery, to death - Why should
the performance of this Mitzvah be forbidden, unless Mav'ir (boiling the
lead wick) was a Melachah?
1. ... need to permit Milah on Shabbos, due to the fact that the Milah
itself is as much a Tikun as is making a vessel.
When Rav Yosef demonstrated a single Sit for bleaching, dyeing etc. - he
was showing the space between the extended thumb and fore-fingers, which is
the equivalent to the space between the extended fore and middle fingers
2. ... prohibition of putting a Bas Kohen to death, because boiling a lead
wick is as much a Melachah as boiling dyes (which was performed in the
construction Mishkan) - in other words, neither of the above can actually
be termed Kilkul.
(a) Rashi writes that a bird is not considered trapped in a room (note:
that Bayis throughout Shas usually means a room), because it can escape
through the windows - though that is not the reason that he gives on Amud
(b) According to the Chachamim, a deer is also considered trapped in a
garden, a courtyard or an enclosure.
(c) Rabban Shimon ben Gamliel maintains that it all depends on the size and
shape of the enclosure. If it is hard to catch, then it is *not* considered
trapped, and one will be Chayav for trapping it; if not, then it *is*, and
one will be Patur.
(a) It is forbidden to feed a bird or an animal (that is not one's own) on
Shabbos, because the animals are Muktzah, and it is forbidden to trouble
oneself on behalf of something which is Muktzah (in case one comes to pick
(b) The author of the Mishnah in Beitzah, which considers undomesticated
animals in an enclosure, trapped, is the Rabbanan (in our Mishnah), whereas
the author of the Beraisa, which does not, is Rebbi Yehudah.
(c) The problem with the Mishnah in Beitzah, which does not consider birds
in an enclosure, trapped, is that the Tana'im in *our* Mishnah unanimously
agree that birds are *not* considered trapped in an enclosure.
(d) Nor can we answer that *that* Mishnah is speaking about an enclosure
with a ceiling, but in an enclosure *without* a ceiling, they are trapped,
since our Mishnah is speaking about a room - which normally *has* a
ceiling, in spite of which the bird is not considered trapped.
(a) The Gemara explains that the Mishnah in Beitzah, which considers a bird
trapped in an enclosure, is speaking about a tame, domesticated bird,
whereas our Mishnah is speaking about a wild bird, that will not even
accept capture, even in a small enclosure, but flies from one corner to
(b) It is possible to establish the Beraisa, which does not consider
undomesticated animals trapped in an enclosure, even like the Rabbanan; by
establishing it in a case of a *large* enclosure, whereas the enclosure in
our Mishnah refers to a *small* one (like Rabban Shimon ben Gamliel - who,
the Gemara concludes, comes to qualify the Chachamim, not to dispute their
(c) A small enclosure might also be one whose shadows meet - presumably,
this means that the shadow of one of the walls reaches the other wall, when
the shadows are at their longest. Alternatively, an enclosure which
contains nooks and crannies for the deer to escape into, is called a large
enclosure, one which does not, is called a small enclosure.
(a) Abaye argued that it was not necessary for Rav Yosef to rule like
Rabban Shimon ben Gamliel, since the Rabbanan did not dispute his
statement.- why should one need to issue a ruling like a unanimous
(b) So what? replied Rav Yosef. Since what he said was correct, let it just
be a song!
(a) One is Chayav for trapping a blind deer or one that is sleeping, but
Patur for trapping a lame or a sick one. This is because, whereas the
former does not function any slower on account of its being asleep or
blind, the latter *does*.
(b) The Beraisa, which rules that one is Chayav for trapping a sick deer,
speaks when the animal is sick with fever, the Beraisa which rules Patur,
when it is sick with fatigue.
(a) The Chachamim maintain that one is only Chayav for trapping insects
which one are normally trapped, such as locusts (which they used to trap
for food), but not other insects, such as flies and wasps.
(b) One is Patur even for trapping locusts, when there is dew on the
ground, because the dew temporarily blinds them, renderring them helpless -
and therefore trapped.
(c) Rebbi Elazar ben Mahav'ai adds that, even when there is no due, one is
Patur, if one takes from a group of many locusts - since then they then
(a) Two people are Chayav for closing a door on a deer, provided they were
unable to do it on their own; if either of them is unable to do it on his
own, he is Chayav.
(b) Rebbi Shimon rules that, even in the latter case, one is Patur.
(c) One is not Chayav for trapping a lion, unless one traps it into a cage.
(a) If one person fills half the doorway of a room into which a deer
entered, and a second person then fills the remaining space, then it is the
second one who is Chayav for completing the Melachah; the first one is
(b) If the first person actually filled up the entire doorway, and, when
the second person sat beside (behind or in front of) him, he arose and
walked away, leaving the deer trapped by the second person - then it is the
first person who is Chayav; the second is Patur.
(c) The reason for this is because the first person is the one who trapped
the deer. The second one is comparable to someone who closes the door of
his house, and then discovers that there is a deer trapped inside.