Previous daf

1)

(a) According to Rebbi Shimon ben Elazar, a woman is only Chayeves if she plats the hair, paints the eyes or arranges the pack of another woman, but not her own.

(b) According to Rebbi Eliezer, Cholev (milking) is Chayav because of Mefarek - a Toldah of Dash; Mechabetz (placing milk in the stomach or making a reed, wickerwork basket into which to place the congealed milk), because of Borer (because the whey drips out), and Megaben (shaping the cheese) because of Binyan.

(c) When they asked Rav Nachman bar Guri'a why the above were Chayav, he answered naively - because of Cholev, Mechavetz and Megaben. So they said to him 'Rabach Katla Kani be'Agma' - 'Your Rav collects canes in the marsh' (meaning that he is not a very good Rav, if his Talmid cannot give a better answer than that).

(d) In all the six above-mentioned cases, the Rabbanan hold that one is Patur Aval Asur.

(a) Sweeping and sprinkling water to settle the dust are both Toldos of Boneh.

(b) Rebbi Eliezer learns from "va'Yitbol Osoh be'Ya'aras ha'Devash" - that a bee-hive is like a forest: just as one is Chayav for detaching wood from the one, so too, is one Chayav for detaching honey from the other.

(a) Ameimar permitted the settling of dust in Mechuza, because most of the houses in Mechuza were tiled (which is the reason why sweeping is permitted nowadays).

(b) It would be permitted to take a bowl of water and wash one's face in one corner, one's hands in another, and face in the third - and the water which spills will automatically settle the dust.

(c) The Gemara concludes that since nowadays we rule like Rebbi Shimon - that 'Davar she'Ein Miskaven, Mutar' - it is permitted to settle the dust, even in a town where most of the houses are *not* tiled (see Tosfos DH 've'Ha'idna', who maintain that this concession applies to settling the dust, but not to sweeping).

(a) According to the Rabbanan, someone who detaches from a pot with a hole in it is Chayav, irrespective of whether the hole is underneath the pot or at the side.

(b) According to Rebbi Shimon, one is never Chayav for detaching from a plant-pot, whether it has a hole in it or not, because a plant-pot is always considered Metaltelin, and not Karka.

(c) And that extends to all areas of Halachah: incorporating making a Kinyan (i.e. all pots are considered to be Metaltelin; so they are acquired with Meshichah and not with money - even if they are holed); and the Din of Peruzbul (i.e. someone who owns no land, but does own a plant-pot - cannot write a Peruzbul) - according to Rebbi Shimon.

(d) The only exception to the above rule is with regard to Tum'ah, where the Torah writes "Al Kol Zera Zeru'a Asher Yizarei'a", implying that seeds are only Mekabel Tum'ah if they are completely detached, in a way that one would carry them out to be sown, but not if they are sown already, however slightly. Consequently, seeds in a holed plant-pot are not Mekabel Tum'ah, since they are slightly attached to the ground.

5)

(a) The Shiur of 'Bichdei Taharaso' of an earthenware vessel - is a hole the size of an olive.

(b) If Rebbi Zeira did not even know whether Rebbi Shimon concedes that seeds growing beside a hole in a plant-pot are considered joined to the ground, how could he be so sure that the seeds in a plant-pot with a hole the size of an olive, but which are *not* growing beside the hole, are?

(c) Abaye quotes Rebbi Zeira as saying that Rebbi Shimon will agree that if the hole in the plant-pot is below the level of the pot which contains a Revi'is, then the pot has lost its identity, and consequently, the seeds are considered joined to the ground.

(a) A Gistera is a broken piece from a clay vessel, that is not fit to be used in its original form, and is able to stand by itself and contain liquids. Even a small hole that leaks water renders it Tahor.

(b) A Gistera with the smallest hole is no longer fit to use, because one does not say 'fetch a Gistera to place underneath the Gistera' - but simply throws it away.

(a) A hole ...

1. ... which lets water in - renders the vessel unfit to be used for Mei Chatas.
2. ... the size of a small root - renders the seeds inside an earthenware plant-pot joined to the ground.
3. ... the size of an olive - renders an earthenware vessel unfit for use, so that it is no longer Mekabel Tum'ah.

(b) If, in the previous case, the owner designated the vessel for pomegranates, then it only loses its identity (and is no longer Tamei) if it gets a hole the size of a pomegranate.

(c) The Shiur of 'Ad she'Yipase'ach Rubo' applies to a sealed earthenware vessel, which protects its contents from the Tum'ah of Ohel ha'Mes, until the majority cracks open - when it falls under the category of "ve'Chol *Kli Pasu'ach*" (Chukas).

9) When Rava told Rav Asi that the size (of a hole in the same sealed earthenware vessel) is that of a pomegranate, he was referring to a *small* earthenware vessel - where a hole the size of a pomegranate is larger than the majority of a vessel (and which does not allow its contents to become Tamei unless the hole is the larger Shiur of the pomegranate); whereas when he gave the Shiur as the majority of the vessel, he was referring to a *large* earthenware vessel, which is larger than that of a pomegranate.

10)

(a) When Rebbi Eliezer says that an earthenware vessel with a hole the size of an olive are like stone or marble vessels, he means that it is Tahor - because stone and marble vessels are not subject to Tum'ah. According to Rebbi Eliezer, even designating an earthenware vessel for pomegranates, will not change this.

(b) The Stam Mishnah in Keilim, which writes 'Klei Ba'alei-Batim Shiuran ke'Rimonim', is speaking about wooden vessels, and not earthenware ones - according to Rebbi Eliezer.

Next daf