Previous daf

1)

(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 Shabbos.

(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 Chayav Chatas.

(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 them out.

(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 them out.

(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.

(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 the towel.

7)

(a) The Tana Kama in the Beraisa forbids handing the towel to the bath-attendant - because the bath-attendants were suspected of wringing out the towels.

(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.

(a)

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;
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.

(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.

(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 time.

(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 one's hand.

(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 'Ein Machzirin'.

(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.