ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 145
(a) 'ha'Machlik ba'Anavim' - means that the baker squeezes grapes on the
bread, in order to create a sheen on the crust.
(b) The bread must have been kneaded with fruit-juices (and not with
bread), because otherwise, it would be Huchshar anyway.
(c) Rav Papa explains that the Tana'im are arguing about whether liquid
that is destroyed is considered a liquid or not - the Tana Kama holds that
it is *not*; Rebbi Yehudah, that it *is*. Both agree that liquid that is
extracted for food, is *not* considered a food. Note: This is no
reflection on the Halachah, since the Gemara could not have said that both
agree that it *is* considered a food - See Tosfos DH ' de'Kuli Alma'.)
(d) Alternatively, they argue over liquid that stands to be used for
creating a sheen: the Tana Kama holds that it is *not*; Rebbi Yehudah holds
that it *is*. Both Tana'im will again hold that 'Mashkeh ha'Ba le'Ibud' is
not called a Mashkeh.
(a) If someone bruises fruit to soften it - he is pleased when some of the
juice drips on to the fruit, because it makes it more tasty; whether if he
bruises it in order to salt it - he is not interested in the juice that
comes out. Therefore, in the former case, the fruit is Huchshar, in the
latter case, it is not.
(b) If he bruises the fruit in order to ascertain whether the oil is ready
or not - Rebbi Yehudah holds that the fruit *is* Muchshar Lekabel Tum'ah,
because juice that goes to waste is considered juice; the Tana Kama holds
that it is *not*.
(a) Rav permits squeezing the juice of fish - even into an empty dish.
Rav Dimi told Abaye that he heard from the mouth of Rebbi Yirmiyah, quoting
Rebbi Zeira, quoting Rebbi Chiya bar Ashi - that *Rav* permitted squeezing
fish-juice into an empty dish.
(b) Everyone agrees that squeezing pickled foods to eat the pickles - is
(c) Rav and Shmuel agree that someone who squeezed pickled foods for the
juice - is Patur Aval Asur; he is Patur, because the juice that emerges is
not the juice that was there originally (therefore it is not similar to
Dash, of which Mefarek is a Toldah); but it is nevertheless Asur, since the
Rabbanan decreed on it because of olives and grapes, whose juice is Asur
(d) Shmuel puts squeezing cooked foods, even for the juice, on a par with
the juice of pickles. According to him, both are Patur Aval Asur.
(a) Rebbi Yochanan permits squeezing pickles and boiled vegetables to eat
them; but if he squeezes them for their juice, he is Chayav a Chatas.
(b) When the Beraisa writes 'Sochtin Kevashim be'Shabbos le'Tzorech
ha'Shabbos' - it does not differentiate between squeezing them for the food
or for the juice; but both Rebbi Yochanan and Rav and Shmuel agree that it
is forbidden to squeeze pickles for the juice (according to Rebbi Yochanan,
one is even Chayav Chatas, according to Rav and Shmuel, it is at least
(c) Rav Chiya bar Aba testifies in Rav's name, with regard to ...
1. ... pressing fruit for the juice - that min ha'Torah, one is only Chayav
for pressing olives and grapes (but not for any other fruits - even for the
(d) The reason that Chazal were more lenient by the testimony of a woman
than in other areas of Halachah - is because otherwise, the unfortunate
woman would remain an Igunah for the rest of her life. This is not a
question of permitting a married woman to get married (Chas ve'Shalom) -
because anyone who gets married (i.e. is Mekadesh a woman), does so on the
Da'as of Chazal (as we say under the Chupah - 'ke'Das Moshe *ve'Yisrael'*).
Consequently, Chazal always reserve the right to nullify the Kidushin
retroactively, which is what they did in this case.
2. ... one witness repeating in Beis-Din what he heard from another - that
that is not acceptable in any area of Halachah other than for the testimony
of a woman - i.e. to permit a woman whose husband has disappeared to get
(a) 'Eid mi'Pi Eid' is Kasher by a Bechor' - means that one witness is
believed to quote another witness, who saw that the blemish that appeared
on the Bechor after it reached the hand of the Kohen, came by itself, and
not through the actions of the Kohen (since all Kohanim were suspected of
blemishing the Bechoros after they received them).
(b) We now amend Tana de'Bei Menasheh's statement to read, not 'Ein Eid
mi'Pi Eid Kasher Ela *le'Edus Ishah* Bilevad' - but 'Ein Eid mi'Pi Eid
Kasher Ela *le'Edus she'ha'Ishah Kesheirah Lah* Bilevad', and that includes
(c) When Rav Hoshaya from Neherda'a cited the Beraisa (in which Rebbi
Elazar and Rebbi Shimon permitted the juice of olives and grapes - which
were pressed before Shabbos - that came out on Shabbos, he is adding to our
Mishnah a case where he is squeezing what was 'Me'ikara Ochel, ve'Sof
Mashkeh', where there is reason to be more stringent than the case of honey
from the honey-combs, which is Me'ikara Ochel, ve'Sof Ochel. In spite of
that, Rebbi Elazar and Rebbi Shimon permit the juice which comes out.
(a) The Tarnegoles de'Bei Rebbi Aba - was a chicken that he used to boil,
and then leave for many days to soak in hot water, where it would
If someone pours hot water (even from a K'li Sheni) on to an old salted
herring, small salted fish or a thin-skinned fish called Kuli'as ha'Ispanin
- he is Chayav for cooking.
(b) To counteract the strong after-effects of Rebbi Aba's chicken - they
would give the person who ate it wine that was three years old.
(c) When Rav Yosef heard how Rebbi Yochanan spat when he recalled the
Kutach *ha'Bavli* - he retorted that he might just as well spit at the
disgusting spectacle of the Tarnegoles de'Rebbi Aba (which was a
(d) Rav Yosef also quoted Rav Gaza, a Babylonian, who testified that he
once traveled to Eretz Yisrael, and when he prepared Kutach ha'Bavli, all
the sick people came to ask for it.
(a) According to Rebbi Yochanan ...
1. ... the birds of Bavel were fatter than those of Eretz Yisrael - because
they did not go into exile like those of Eretz Yisrael did.
(b) Rebbi Yochanan interpreted the Pasuk "Emor la'Chochmah Achosi At"- to
mean that, one should only present opinions in matters of learning if one
is absolutely certain, but not if there is any reason to doubt that what
one is saying is not absolutely correct.
2. ... the people of Bavel rejoiced on Yom-Tov more than those of Eretz
Yisrael - because they were not included in the curse recorded in Hoshei'a
regarding Eretz Yisrael: "ve'Hishbati Kol Mesosah, Chagah, Chodshah,
3. ... the Talmidei-Chachamim wore finer clothing than those of Eretz
Yisrael - because that is the way people living in a foreign country
present themselves - in their own country, by their good name, in a foreign
one, by their clothes.
4. ... the gentiles were sweaty (see footnote), because, when the
sweatiness of Yisrael left them at Har Sinai (through Kabalas ha'Torah),
the gentiles were not there. Note: 'sweaty' probably refers to a spiritual
sweat, and is connected to the known fact that when the snake enticed and
lay with Chavah, the Yetzer ha'Ra entered inside her, and subsequently, all
of mankind. Yisrael are able to overcome the Yetzer ha'Ra through Torah -
as the Gemara says in Bava Basra, gentiles are not.
(c) The fifty-two years that the animals, birds and fish of Eretz Yisrael
were in exile - comprised the years in between the exile (from the
destruction of the first Beis-Hamikdash) until Koresh the first of Persia
gave permission for the Jews to return and begin the construction of the
second Beis Hamikdash (though this permission was revoked almost
immediately for another eighteen years) - until the time of Koresh the
(d) The Kuli'as ha'Ispanin did not return to Eretz Yisrael, together with
the other animals - because it had no backbone, and was therefore unable to
swim uphill, like the other fish had to do.
(a) Gentile leaders come each Yom-Tov to Tzipori and Teverya to plunder and
to cause trouble - not as part of a deliberate plan to harm Klal Yisrael,
but because of the decree "ve'Hishbati Kol Mesosah, Chagah, Chodshah,
ve'Shabbatah" (as explained above - in 9a. 3).
(b) "ha'Ba'im Yashresh Ya'akov, Yatzitz u'Farach Yisrael" - refers to the
Talmidei-Chachamim of Bavel, who developed blossoms and flowers for the
Torah (presumably, this refers to the castruity of Talmud Bavli - the
Shakla ve'Tarya which is not present in the Talmud Yerushalmi).
(c) Although the Gerim did not stand at Har Sinai, they are not sweaty,
like the gentiles are, because even if *they* did not stand at Har Sinai,
their *Mazal* did.
(d) According to Rebbi Aba bar Kahana, the sweatiness (which left Avraham
in part, in the form of Yishmael, and Yitzchak, in the form of Eisav) was
absent in Ya'akov Avinu, whose children were all righteous.