ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 111
(a) Someone with a toothache may dip his food in vinegar, but not drink it
(b) Rubbing wine and vinegar on the body where it hurts is forbidden
(because nobody does this other than for a cure), whereas rubbing in oil is
permitted, since even healthy people tend to anoint themselves with oil.
(c) Ordinary people are not permitted to rub their sores with rose-oil,
because rose-oil is too expensive to be used for anointing, and it is
therefore evident that they are using it as a cure; whereas princes, who
can afford the luxury of using rose-oil for anointing, even when they are
(d) Rebbi Shimon says that if princes may use rose-oil, so may all Jews,
since all Jews are (potential) princes.
(a) Our Mishnah prescribes vinegar made from ordinary wine which turned
sour, whereas the Pasuk in Mishlei is referring to wine made from grapes
that were picked before they were fully ripe - *that* vinegar, is harmful
to the teeth. Alternatively, the Pasuk may even be speaking about vinegar
that is made from ordinary wine - nevertheless, vinegar is only good for
teeth which are sore, but not for healthy teeth.
(b) According to Rava, our Mishnah even permits vinegar to be swallowed -
*before* the meal, when it was customary to dip food in vinegar. The
Beraisa, which forbids it, is speaking about swallowing vinegar *after* the
meal, when it is obvious that he is taking the vinegar as a cure.
(a) Rava says in Beitzah, that since it is permitted to Tovel on Shabbos
(because people will say that he is just cooling down), he is also
permitted to Tovel on Yom Kipur, since there is nothing that is permitted
on Shabbos that is forbidden on Yom Kipur ('Ho'il u'Mutar be'Shabbos, Mutar
(b) In that case, we ought to apply the principle 'Ho'il', and say 'Ho'il
u'Mutar Lifnei Tivul, Mutar le'Achar Tivul'.
(c) It must be from his answer here that Rava retracted, and not from his
answer in Beitzah, since the Beraisa in Beitzah bears out his statement
there (of Ho'il), and writes 'Kol Chayvei Tevilos Tovlin Kedarkan, Bein
be'Tish'ah be'Av, Bein be'Yom ha'Kipurim'.
(a) How can Rav rule leniently like Rebbi Shimon in our Mishnah, asks the
Gemara, when regarding a 'Davar she'Ein Miskaven' - with regard to
squeezing a cloth into the tap of an earthenware barrel containing wine -
he follows the strict ruling of Rebbi Yehudah.
(b) The Gemara answers that *that* is not a case of 'Davar she'Ein
Miskaven', but of 'Pesik Reisha, ve'Lo Yamus', which even Rebbi Shimon
agrees is Chayav.
(a) With regard to 'Davar she'Ein Miskaven', Rav rules Chayav, like Rebbi
(b) Rava and Rav Chiya bar Avin explained, that when Rav ruled like Rebbi
Shimon in our Mishnah, it was because he followed Rebbi Shimon's ruling,
but not his reasoning.
(c) We cannot explain this to mean that Rav disagrees with Rebbi Shimon, to
hold that rose-oil does not heal, because if that were so, why would the
princes use it for their wounds?
(d) Rav only permitted rose-oil in a place where it was common (and
therefore not exorbitantly priced) - so even the Rabbanan of Rebbi Shimon
will agree with Rav's ruling; whereas Rebbi Shimon permits it irrespective
of the price
(a) A Kesher shel Kayama - is one that is tied to last permanently -
irrespective of the type of knot (this is Rashi's opinion. The Rif learns
(b) 'Kitra di'Zemama Gufa u'de'Istrida Gufa' - is a knot that one ties on
the rope (a bit) that is placed through a she-camel's nose, and the knot
with which one ties the rope through the tip of the ship's hull -
respectively. (To either of these 'rings', one attaches and detaches a long
rope to tether the camel or the ship at will - 'Kitra de'Kitri bi'Zemama',
ve'Kitra de'Kitri be'Isterida'.)
(c) One is Chayav for untying any knot which it is forbidden to tie.
(a) Rebbi Meir rules - that one may tie any knot which is sufficiently
loose to be untied with one hand.
(b) The Gemara asks whether Rebbi Meir will also permit one to untie *a
bow* on Shabbos - because, on the one hand, it can be untied with one hand,
but on the other, it is not loose.
(a) It is permitted to fasten the ends of an undershirt, a head-dress or a
belt, of shoes, flasks of wine and oil, or a pot of meat, on Shabbos -
because one tended to unfasten them daily.
(b) If our Mishnah writes that there are some knots for which one is not
Chayav - and then lists a number of cases, we should be able to infer that
the cases listed are not Chayav, but Asur de'Rabbanan.
(c) The Tana is in fact, referring to the 'Kitra de'Kitri bi'Zemama',
ve'Kitra de'Kitri be'Isterida' - to which we referred in 6b. Then, the Tana
adds a list those knots which are permitted Lechatchilah.