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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shabbos 38

1) The Mishnah in Terumos writes that if someone cooks on Shabbos be'Shogeg, the food is permitted; be'Meizid, it is forbidden. Rebbi Chiya bar Aba ruled, that with regard to leaving cooked food on the stove, there is no difference between Shogeg and Meizid; some explain this to mean that our case is more lenient - and is always permitted; others, that it is more strict, and is always forbidden.
Why, in this context, should leaving a pot on the stove be ...

  1. ... more lenient than cooking it?
  2. ... more stringent than cooking it?
(a) The Beraisa brings the case of 'a Tavshil she'Lo Bishel Kol Tzorko'.
What does this mean?

(b) Why is this a Kashya on both of the two opinions cited in the previous question?

(c) How does Rav Nachman bar Yitzchak, who forbid even Shogeg, answer the question?

(d) What do Rabbah and Rav Yosef, who permit even Meizid, do with it?

(a) In the Beraisa that we are currently dealing with, Rebbi Meir permits even a pot that was left on a stove that is *not* Gerufah u'Ketumah, whereas Rebbi Yehudah forbids it even Bedieved.
How do we reconcile ...
1. ... Rebbi Meir - with his own opinion at the beginning of the Perek, where he forbids a cooked pot to be left on a stove which is not Gerufah u'Ketumah according to Beis Hillel.
2. ... Rebbi Yehudah - with his opinion there, where he permits it?
(b) Why does Rebbi Yossi permit hot water that was left on the stove, but not cooked eggs?

(c) The Gemara asks whether, if someone, believing that it is permitted (see Maharsha on Rashi d.h. 'Avar ve'Shaha') leaves a pot of cooked food on the stove, is permitted eat it that Shabbos or not.
Why is there no proof from Rebbi Yossi, who forbade the cooked eggs in the previous question, and who was speaking in precisely such a case?

Answers to questions



(a) The Amaro'im explain that Beis Hillel permit Chazarah even on Shabbos.
What does this mean, and what is the Chidush?

(b) Some permit Chazarah when the pot is still in one's hand, provided he had in mind at the time when he removed it, to return it.
What will the Din then be if he had already put the pot on the floor?

(c) What is the other opinion regarding the difference between someone who is holding the pot in his hand, and someone who has put it on the floor?

(a) What does the Gemara have to say about returning a pot which one hung on a peg or placed on a couch, back on to the stove?

(b) What does the Gemara have to say about returning on to the stove, a pot into which one poured the cooked food (from the pot in which it was cooked)?

(a) What is a 'Tanur', what is its Din regarding Shehiyah on Erev Shabbos, and why is it more stringent than a Kirah?

(b) What is a 'Kupach', and what is *its* Din with regard to Shehiyah on Erev Shabbos?

(c) Why does it have a dual Din, partly like a Tanur, and partly like a Kirah?

(a) How does Rav Yosef deduce from our Mishnah that it is permitted to place a pot *next to* a Tanur or a Kupach on Shabbos?

(b) Abaye, thinking that the Mishnah is speaking by a Tanur or a Kupach that is *not* 'Gerufah u'Ketumah', asks on Rav Yosef from a Kupach which he lit with Gefes or with wood, and which the Mishnah gives the Din of a Tanur.
What is Abaye's Kashya?

(c) How does the Gemara answer the Kashya?

(d) According to the continuation of the Gemara, like whom must the Halachah be, like Rav Yosef or like Abaye?

8) What is the Din regarding Tum'ah, of ...
1. ... a Kirah which broke in two? What is the difference between whether it broke length-wise or width-wise?
2. ... a Kupach which broke in two?
(a) May one place an egg beside a boiling kettle to become slightly roasted?

(b) What method did the men of Teverya use to heat hot water?

(c) And what did the Chachamim rule with regard to the water that was heated .

  1. ... on Shabbos?
  2. ... on Yom-Tov?
Answers to questions
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