ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 147
(a) It is forbidden to shake the dust off clothes - only if they are new,
black and if the owner is fussy about wearing them like they are.
(b) When Ula criticized the scholars of Pumbedisa for shaking the dust from
their coats - Rav Yehudah told them to shake their coats in his face,
because, since they were not fussy about wearing them the way they were,
his criticism was unjustified.
(c) Someone who is not fussy may even shake *dew* from his clothes on
(a) A clothier who goes in the street on Shabbos with his clothes folded
over his shoulder is Chayav Chatas.
(b) A shop-keeper who goes out on Shabbos with money in his head-dress is
(c) A Rahatan is permitted to go out on Shabbos with his head-dress folded
on his shoulders. Nor does he need to tie one of its theads around his
finger, to prevent it from falling off his head.
(d) In all the above, there is no difference between a clothier, a
shop-keeper and a Rahatan - what is forbidden, is forbidden to everyone,
and what is permitted, is permitted to everyone; the Beraisa only mentions
those people because they were the ones who normally went out like that.
(a) Rebbi was walking in the field one Shabbos with the two bottom corners
of his cloak folded on his shoulders, when Rebbi Yehoshua ben Ziruz, his
brother-in-law, informed him that Rebbi Meir had declared someone who did
that - Chayav Chatas. Although Rebbi was surprised that Rebbi Meir held
such a strict opinion, he immediately unfolded the corners and let them
drop to the ground.
(b) Rebbi initially took a lenient view - because the garment was not
completely folded, and it hung below his shoulders (see above 2a).
(a) It is forbidden to carry the towels home from the bath-house on Shabbos
(even in a place where there is an Eiruv), because one is likely to wring
(b) The Tana adds 'even (if he used) ten' - to teach us that in spite of
the unlikelihood of so many towels becoming so wet that they require
wringing, the prohibition still stands, This is because we are dealing with
only one person, and there is no-one to stop him should he forget and wring
(c) The Tana places the Hot-Springs of Teverya next to a pool in a cave -
to teach us that, like the Hot Springs of Teverya, the pool contains hot
water; furthermore, 'ha'Rochetz' implies Bedieved, and we can now deduce
that *bathing* in hot water is only permitted Bedieved, but that *Shituf*
(pouring hot water over oneself) is permitted even Lechatchilah.
(d) The author of our Mishnah is Rebbi Shimon - since it is Rebbi Shimon
who permits Shituf with hot water even Lechatchilah; Rebbi Meir forbids it
even with cold water, and Rebbi Yehudah permits Shituf on Shabbos only with
cold water, but not with *hot*.
(a) Ten people however, are permitted to carry their towel home - because
they will remind each other should one of them come to wring out his towel.
It is permitted to re-locate a dislocated hand or foot on Shabbos, and one
is even permitted to wash it in the normal fashion (even though this may
induce the bone to move back into place). One may not however, deliberately
forcefully knock the area of the dislocation with cold water, in order to
move the bone back into place.
(b) The Tana adds 'even (if they only used) *one* towel - to teach us that
even ten people using only one towel, which is bound to become very wet
indeed, is permitted, since they will remind each other not to wring out
(a) The Tana Kama in the Beraisa forbids handing the towel to the
bath-attendant - because the bath-attendants were suspected of wringing out
(b) Rebbi Shimon, Rebbi, Shmuel and Rebbi Yochanan - all permit one to
carry the towel home after bathing in the bath-house.
(c) The Stam Mishnah which forbids taking the bath-towel home - is not
really a Stam at all, but is the individual opinion of Ben Chachinai.
1. ... the bath-attendants were told to carry the women's' towels to the
bath-house - wearing them in such a way that the towels covered their heads
and most of them;
(b) 'Sachin u'Memashmeshin, Aval Lo Mis'amlin ve'Lo Misgarerin' - means
that one may anoint oil and massage the body, but not rub it with force
(only gently), and not use a brush.
2. ... a 'Sachnisa', which is either a small head-dress (see Haga'hos
ha'Gra - which will easily fall off), or a very thin one (which will easily
blow off - see Tosfos DH 'Tzarich) - may only be worn in the street if its
two ends are tied together (Rashi's approach is not clear).
3. ...Rava instructed his townspeople to bring the non-Jewish soldiers
their clothes on Shabbos- wearing them to cover their heads and shoulders.
(c) One normally massages the body first, before anointing the oil. On
Shabbos, one either inverts the order, or performs them both at the same
(a) One should one not stand in the River Deyumsis on Shabbos - because the
force of the strong current has the effect of a strong massage, which our
Mishnah has prohibited on Shabbos.
(b) The cures that Shmuel is talking about (when he says that all liquids
are effective from Pesach until Shevu'os) - are more effective in cold
weather (which is why they work *before* Shevu'os); whereas the healing
powers of Deyumsis which work by heat, may well be more effective *after*
Shevu'os, when the climate is hotter. Consequently, Shevu'os may well mark
the* beginning* of the three week period, rather than the end.
(c) Apparently, the River Deyumsis is in the state of Purgisa. The strong
attraction of Perugian wine and the waters of Deyumsis - both caused the
ten tribes to sin and to be sent into exile.
(d) When Rebbi Elazar ben Arach (one of the best Talmidim of Raban Yochanan
ben Zakai) began to bathe in the water of the Deyumsis and to partake of
the Perugian wine, he became so attracted to them, that he was unable to
tear himself away from them and leave. Eventually, he forgot all his
learning - to the extent that, instead of "ha'Chodesh ha'Zeh Lachem" (Bo),
he read 'ha'Cheresh Hayah Libam' (as if to say, the heart that had been
like a self-generating fountain [Pirkei Avos], was now deaf to the words of
Torah , on account of the desires of this world - Agados Maharsha). It was
only due to the efforts of his colleagues, who Davened on his behalf, that
he re-gained his lost Torah.
(a) Rebbi Nehara'i, who is alias Rebbi Elazar ben Arach, said 'Heve Goleh
li'Mekom Torah, ve'Al Tomar she'Hi Tavo Acharecha, she'Chaverecha
Yekayemucha be'Yadecha'. - The last statement of that Mishnah is relevant
to the above-mentioned episode, where Rebbi Alazar ben Arach desperately
needed the assistance of his friends, and it was only due to their efforts,
that his Torah remained with him. That is why he stresses the importance of
going to learn in a place where one has good friends, to establish what one
has learned - irrespective of how much one knows already.
(b) Others say that Rebbi Nehara'i was really Rebbi Nechemyah.
(c) He was called Rebbi Nehara'i (from the Aramaic word 'Nehora' - light),
because he would light up the eyes of the Chachamim in Halachah?
(a) Even though our Mishnah forbids using a scrubbing-brush on Shabbos -
Raban Shimon ben Gamliel, in a Beraisa, permits using one when one's feet
are very dirty. That explains why Rav Shmuel bar Yehudah's mother made her
son a special silver brush for Shabbos.
(b) Our Mishnah forbid descending into the waters of the River Kurdima on
Shabbos - because the muddy bed of the River is extremely slippery, and
will cause a person to fall;, his clothes will get wet and he will come to
wring them out on Shabbos.
(c) Apiktozin means causing oneself to vomit. This is forbidden on Shabbos
if one does it by drinking a potion, but is permitted if one does it with
(d) Rebbi Nechemyah forbade it even during the week - because it is wasting
food (by making eat again when it is not really necessary).
(a) It is permitted to straighten the limb of a child - 'Lefufi Yenuki' (as
long as it is not dislocated), with the exception of the vertebrae of the
spine (Ha'atzavah), which is forbidden because it resembles Boneh.
(b) The above prohibition does not apply - on the day that the baby is
born, when everything is permitted.
(c) Rav Chana Bagdesa'ah quoting Shmuel - says 'Halachah Machzirin es
ha'Shever', because he amends our Mishnah to read 'Machzirin' instead of
(d) Rav Yehudah sent Ada Dayla to threaten Rabah bar Chanah that, if he did
not come to his Derashah, he would take his coat. So he came to the
Derashah, and, when Rav Yehudah quoted our Mishnah the way it stands, he
pointed out that Shmuel had amended the Mishnah to read 'Machzirin es
ha'Shaver'. That is why Rav Yehudah told him how justified he had been in
forcing him to come to the Derashah.