Outline of the Daf: Shabbos 116-120

Kollel Iyun Hadaf kornfeld at netvision.net.il
Wed Aug 24 18:21:02 EDT 2005


_________________________________________________________________
 
            POINT BY POINT SUMMARY OF THE DAF
 
       prepared by P. Feldman of Kollel Iyun Hadaf
       daf at dafyomi.co.il, http://www.dafyomi.co.il
_________________________________________________________________
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SHABBOS 120 (25 Av) - Dedicated by Mrs. G. Kornfeld for the fifth
Yahrzeit of her mother, Mrs. Gisela Turkel (Golda bas Chaim Yitzchak
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the study of Torah.
 
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Shabbos 116
 
1) THE PARSHA OF "VA'YEHI BINSO'A"
     (a)  (Beraisa): There are Simanim (an inverted Nun before and 
          after) Parashas "Va'Yhi bi'Nso'a ha'Aron", to teach that 
          this is not its proper place;
     (b)  Rebbi says, there are Simanim because this Parashah 
          itself is a Sefer.
     (c)  Question: Like which Tana is the following teaching?
          1.   (R. Shmuel bar Nachmani): "Chatzvah Amudeha Shiv'ah" 
               - these are the seven Seforim of the Torah.
     (d)  Answer: It is like Rebbi (from the beginning of Bamidbar 
          until "Va'Yhi bi'Nso'a", Parashas "Va'Yhi bi'Nso'a", and 
          the rest of Bamidbar count like three Seforim).
     (e)  Question: Who is the Tana that argues with Rebbi?
     (f)  Answer: It is R. Shimon ben Gamliel:
          1.   (Beraisa - R. Shimon ben Gamliel): Ultimately, 
               Parashas "Va'Yhi bi'Nso'a" will be uprooted from 
               here and written in its proper place;
          2.   It was written here to separate between two 
               punishments of Benei Yisrael - the latter was 
               "Va'Yhi ha'Am k'Mis'onanim" (they complained about 
               the journey, and Hashem killed some of them] ;
          3.   The former was "Va'Yis'u me'Har Hashem";
               i.   (Rav Chama bar Chanina): They veered from 
                    Hashem (Rashi - they started lusting for meat 
                    (even though this is written *after* Va'Yhi 
                    ha'Am k'Mis'onanim. Tosfos - they were eager to 
                    leave Sinai lest they get more Mitzvos. 
                    Maharsha - we expound this, for it is not 
                    called Har Hashem anywhere else. The punishment 
                    was that the Aron was distanced three days from 
                    Benei Yisrael, corresponding to three days in 
                    which they did not learn.)
     (g)  Question: What is the proper place for this Parashah?
     (h)  Answer (Rav Ashi): It belongs by the Degalim (grouping of 
          the Shevatim into four sets of three).
 
2) DO WE SAVE "GILYONIM" OF "SEFARIM" ON SHABBOS?
     (a)  Question: Do we save Gilyonim (blank areas of parchment) 
          of a Sefer from a fire?
     (b)  Answer #1 (Beraisa): If 85 intact letters can be found in 
          a deteriorated Sefer Torah, like Parashas "Va'Yhi 
          bi'Nso'a ha'Aron", we may save it from a fire; if not, 
          not.
          1.   We may not save it on account of the margins!
     (c)  Rejection: A deteriorated Sefer Torah is different (once 
          it deteriorated, also the margins lost their Kedushah).
     (d)  Answer #2 (Beraisa): If the letters in a Sefer Torah were 
          erased, if 85 intact letters can be found, like Parashas 
          "Va'Yhi bi'Nso'a ha'Aron", we may save it from a fire; if 
          not, not.
          1.   We may not save it on account of the parchment that 
               used to be written on!
     (e)  Rejection: We do not ask about the parchment that used to 
          be written on - surely, its Kedushah is on account of the 
          writing, when the writing departs, its Kedushah departs;
          1.   We ask about the margins above and below, between 
               Parshiyos, between columns [of text], and at the 
               beginning and end of a Sefer.
     (f)  Suggestion: Even so, the Beraisa answers our question (we 
          save only on account of 85 letters, not on account of 
          these margins)!
     (g)  Rejection: The case is, all of these margins were cut off 
          [only the parchment that used to be written on remained].
     (h)  Answer #3 (Mishnah): (Chachamim decreed that Kisvei 
          ha'Kodesh are Metamei hands (above, 14A).) The margins 
          above and below, between Parshiyos, between columns, and 
          at the beginning and end of a Sefer are Metamei hands. 
          (This shows that they have Kedushas Sefer!)
     (i)  Rejection: Perhaps that is only when the writing is 
          intact (we ask about after the writing was erased).
     (j)  Answer #4 (Beraisa): One may not save Gilyonim or Sifrei 
          Minim (those written by heretics) from a fire, we let 
          them burn, with the Azkaros (names of Hashem).
          1.   Suggestion: This refers to Gilyonim of a proper 
               Sefer.
     (k)  Answer: No, it refers to Gilyonim of Sifrei Minim.
     (l)  Question: One may not save Sifrei Minim, there is no need 
          to say that one may not save their Gilyonim!
     (m)  Answer: It means, Sifrei Minim are like Gilyonim (blank 
          parchments that were never written on).
     (n)  (Beraisa): One may not save Gilyonim or Sifrei Minim from 
          a fire;
     (o)  R. Yosi says, on a weekday one cuts out the Azkaros and 
          buries them, the rest we burn.
     (p)  R. Tarfon: I swear, if I find one I will burn it with the 
          Azkaros!
          1.   If one is pursued by one who wants to kill him or by 
               a snake, one may enter a house of idolatry, but not 
               a Min's house - idolaters do not recognize Hashem 
               and deny Him (this is how they were raised), Minim 
               recognize Hashem and deny Him!
          2.   It says about Minim "V'Achar ha'Deles veha'Mezuzah 
               Samt Zichronech" (they remember Hashem and cast Him 
               aside).
     (q)  R. Yishmael says, we learn from a Kal va'Chomer - to make 
          Shalom between a man and his wife (a Sotah suspected of 
          adultery) the Torah commands to erase Hashem's name, 
          which was written in Kedushah, into water - Minim, who 
          arouse envy and animosity between Yisrael and Hashem, all 
          the more so their Azkaros should be eradicated - 
          "Mesan'echa Esna uvi'Skomemecha Eskotat; Tachlis Sin'ah 
          Seneisim".
     (r)  Just like we do not save them from a fire, we do not save 
          them [even during the week] from a house that collapsed, 
          from water, or anything [else] that will destroy them.
 
3) REFUTING HERETICS
     (a)  Question (Yosef bar Chanin): Do we save Seforim of Beis 
          Avidan (debates between Minim and Yisrael)?
     (b)  R. Avahu could not give a definitive answer.
     (c)  Rav would not go to Beis Avidan, all the more so not to 
          Beis Nitzrefei (a particular house of idolatry);
     (d)  Shmuel would not go to Beis Nitzrefei, but he would go to 
          Beis Avidan.
     (e)  People asked Rava why he doesn't go to Beis Avidan; he 
          attributed this to a date tree in the way. They offered 
          to uproot it; he said that still, it would be difficult 
          to pass through the area (a very frail excuse).
     (f)  Mar bar Yosef knew the people there, he did not fear to 
          go - once, he went and was almost killed.
     (g)  R. Eliezer's wife, Eima Shalom, was the sister of R. 
          Gamliel. One of their neighbors was a Min who publicized 
          that he judges without taking bribes (he took covertly). 
          They wanted to mock him (publicly expose him).
 
116b-----------116b
 
     (h)  She brought to him a gold lamp; she said that she wants 
          to inherit a share of her father's estate - he authorized 
          this.
     (i)  R. Gamliel: Our Torah says that a daughter does not 
          inherit when there are sons!
     (j)  The Min: From when Yisrael were exiled, Torah was taken 
          from you, a new Sefer was given to you - it says that 
          daughters and sons inherit equally.
     (k)  The next day R. Gamliel brought to him a donkey of Luva.
     (l)  The Min: The end of the new Sefer says 'I do not come to 
          detract nor add to the Torah of Moshe', and Moshe's Torah 
          says that a daughter does not inherit when there are 
          sons!
     (m)  Eima Shalom: Let your wisdom illuminate like a lamp 
          (remember the bribe I gave to you)!
     (n)  R. Gamliel: The donkey knocked over the lamp (my bribe 
          overcame yours)!
 
4) THE PROHIBITION AGAINS READING "KISVEI HA'KODESH" ON SHABBOS
     (a)  (Mishnah): We may not read in them [for this draws people 
          away from the Beis Medrash].
     (b)  (Rav): It is forbidden only at the time of [the lecture 
          in] the Beis Medrash - at other times one may read them;
     (c)  (Shmuel): It is forbidden even at other times.
     (d)  Objection: Shmuel was the Chacham of Neharda'a, and in 
          Neharda'a they would learn Kesuvim on Shabbos afternoon!
     (e)  Answer #1 - Correction: Rather, Rav forbids only in a 
          Beis Medrash [where a Chacham teaches] - in other places 
          he permits;
          1.   (Shmuel): At the time the Chacham teaches, it is 
               forbidden in the Beis Medrash and outside; when he 
               is not teaching it is permitted everywhere.
          2.   This is consistent with the custom in Neharda'a to 
               learn Kesuvim on Shabbos afternoon.
     (f)  Answer #2 (Rav Ashi): The original version was correct - 
          Shmuel holds like R. Nechemyah:
          1.   (Beraisa): Even though Chachamim forbid reading 
               Kisvei ha'Kodesh, one may expound them; if one needs 
               to see a verse, he may bring the Sefer and read it;
          2.   R. Nechemyah says, they forbade reading Kisvei 
               ha'Kodesh in order that people will reason - if it 
               is forbidden to read Kisvei ha'Kodesh, all the more 
               so secular documents are forbidden!
 
5) DO WE ALLOW SAVING MORE THAN WHAT IS ESSENTIAL?
     (a)  (Mishnah): We may save the case of a Sefer or Tefilin 
          with the Sefer or Tefilin, even if there are coins 
          inside;
     (b)  Question: To where may we [take them to] save them?
     (c)  Answer #1: We may take them to a Mavuy (alleyway) that is 
          not Mefulash (open - this will be defined);
     (d)  Answer #2 (Ben Beseira): We may take them even to a Mavuy 
          Mefulash.
     (e)  (Gemara - Beraisa - R. Yishmael, son of R. Yochanan ben 
          Brokah): If Erev Pesach is on Shabbos, the Korban Pesach 
          is flayed until the chest (on Shabbos), the rest is 
          flayed at night;
          1.   Chachamim say, it is flayed entirely on Shabbos.
     (f)  Question: We understand R. Yishmael - he allows only what 
          is necessary for the Avodah (to remove the Eimurim (e.g. 
          Chelev) that are burned on the Mizbe'ach);
          1.   Why do Chachamim permit flaying it entirely?
     (g)  Answer (Rabah bar bar Chanah): "Kol Po'al Hashem 
          la'Ma'anehu" (we do whatever is necessary to honor 
          Hashem).
     (h)  Question: How does flaying it entirely honor Hashem?
     (i)  Answer #1 (Rav Yosef): This [cools the meat, which] 
          prevents it from rotting.
     (j)  Answer #2 (Rabah): It would be dishonorable if Kodshei 
          Hashem lied around [half-flayed] like a carcass.
          1.   Question: What is the difference between these 
               answers?
          2.   Answer #1: If the animal was on a gold table, it 
               would not be dishonorable, but there is still 
               concern lest it rot.
          3.   Answer #2: On a day when the north wind blows, there 
               is no concern lest it rot, but it is dishonorable.
     (k)  Question: How does R. Yishmael expound "Kol Po'al Hashem 
          la'Ma'anehu"?
     (l)  Answer: This forbids removing the Eimurim before flaying 
          it.
     (m)  Question: What is the reason?
     (n)  Answer (Rav Huna brei d'Rav Noson): We do not want hairs 
          (wool) to stick to the Eimurim.
     (o)  Question: What was Chachamim's response to R. Yishmael?
     (p)  Answer #1 (Rav Chisda): They said, if we may save the 
          case of a Sefer with the Sefer, all the more so we can 
          flay Pesach entirely!
     (q)  Objection: We cannot learn from a Sefer - there, we are 
          lenient about mere Tiltul (moving something, which is 
          forbidden only mid'Rabanan) - flaying is a Melachah!
     (r)  Answer #2A (Rav Ashi): They argue about Tiltul (R. 
          Yishmael forbids moving the Pesach after the Eimurim were 
          removed, for the skin is still attached) and Melachah;
          1.   Chachamim: If we may save the case of a Sefer with 
               the Sefer, all the more so we can move the skin on 
               account of the meat attached!
     (s)  Objection: We cannot learn from a Sefer - there, the case 
          is a Bosis for (serves) something permitted - here, the 
          skin is a Bosis for something forbidden!
 
 
 
_________________________________________________________________
 
            POINT BY POINT SUMMARY OF THE DAF
 
       prepared by P. Feldman of Kollel Iyun Hadaf
       daf at dafyomi.co.il, http://www.dafyomi.co.il
_________________________________________________________________
 
Shabbos 117
 
6) LEARNING ABOUT THE "KORBAN PESACH" FROM SAVING A "SEFER TORAH"
     (a)  Answer #2B: Rather, they said, if we may save a case with 
          a Sefer, even though there are coins inside, all the more 
          so we can move the skin on account of the meat!
     (b)  Objection: We cannot learn from there - there, the case 
          is a Bosis for Isur (coins are Muktzeh) and Heter (the 
          Sefer) - here, the skin is a Bosis only for Isur!
     (c)  Answer #2C: Rather, they said, if we may bring a case 
          with coins inside in order to save a Sefer Torah, all the 
          more so we can move the skin on account of the meat!
     (d)  Question: What is the source that we may bring a case 
          with coins inside in order to save a Sefer Torah?
          1.   Suggestion: Since the Tana of our Mishnah does not 
               require dumping out the coins when the Sefer is 
               already in the case, it is likewise permitted to 
               bring a case with coins.
          2.   Rejection: When the Sefer is already in the case, he 
               need not dump out the coins, lest in the meantime 
               the Sefer will burn;
               i.   When he must go to bring a case, he can dump 
                    out the coins on the way [without losing any 
                    time]!
     (e)  Defense of Answer #1 (Mar bar Rav Ashi): (Really, 
          Chachamim learn from saving the case to flaying.) The 
          objection was that we cannot learn from Tiltul to 
          Melachah - the case is, he does not need [or intend to 
          flay] the skin,
     (f)  Question: But Abaye and Rava both say that R. Shimon 
          agrees about a Pesik Reisha, it is as if he intended!
     (g)  Answer: He flays thin strips (it is not normal to flay 
          this way, it is forbidden only mid'Rabanan).
 
2) TO WHERE MAY WE SAVE ITEMS ON SHABBOS? 
     (a)  (Mishnah) Question: To where may we save them? [Chachamim 
          permit to a Mavuy that is not Mefulash, Ben Beseira 
          permits even to a Mavuy Mefulash.] 
     (b)  Question: What is a Mavuy Mefulash, and what is not 
          Mefulash?
     (c)  Answer #1 (Rav Chisda): If there are three walls and two 
          Lechayayim (vertical posts, one on each end of the fourth 
          side), it is not Mefulash; if there are three walls and 
          one Lechi, it is Mefulash;
          1.   Both Tana'im hold like R. Eliezer.
          2.   (Mishnah - Beis Shamai): To permit [carrying in] a 
               Mavuy, we need a Lechi and a Korah (horizontal beam 
               over the opening);
          3.   Beis Hillel say, we need a Lechi *or* a Korah; 
          4.   R. Eliezer says, we need two Lechayayim.
     (d)  Objection #1 (Rabah): If there are three walls and a 
          Lechi, you cannot call it Mefulash!
     (e)  Objection #2 (Rabah): If Chachamim require three walls 
          and two Lechayayim (one may carry anything there), they 
          should permit even to save food and drink!
     (f)  Answer #2 (Rabah): If there are two walls and two 
          Lechayayim (one on each end of one of the open sides), it 
          is not Mefulash; if there are two walls and one Lechi, it 
          is Mefulash;
          1.   Both Tana'im hold like R. Yehudah. 
          2.   (Beraisa): R. Yehudah said an even bigger Chidush - 
               if one owns two houses on opposite sides of Reshus 
               ha'Rabim, he puts a Lechi on each side (of one 
               house, near it) and he may carry in the middle. (He 
               holds that two walls make a Reshus ha'Yachid 
               mid'Oraisa; the posts are needed to permit carrying 
               even mid'Rabanan.)
          3.   Chachamim: That is not a proper Eiruv [to permit 
               carrying] in Reshus ha'Rabim! 
     (g)  Objection (Abaye): Also according to you, Chachamim 
          [permit carrying anything there, they] should permit even 
          to save food and drink! (Tosfos - Rabah holds that 
          Chachamim of our Mishnah hold like R. Yehudah only 
          regarding Kisvei ha'Kodesh; Abaye says that it is 
          unreasonable to make such a distinction.)
 
117b-----------117b
 
     (h)  Answer #3 (Rav Ashi): If there are three walls and one 
          Lechi, it is not Mefulash; if there are three walls and 
          no Lechi, it is Mefulash;
          1.   Even R. Eliezer requires two Lechayayim only for 
               food and drink - he permits saving a Sefer Torah 
               with only one Lechi.
 
3) SAVING FOOD FROM A FIRE ON SHABBOS
     (a)  (Mishnah): One may save three meals of food - what is 
          fitting for people one saves for people, what is fitting 
          for animals one saves for animals.
     (b)  If the fire was on Shabbos night [before the evening 
          meal], one may save three meals; if it was on Shabbos 
          morning [before the morning meal], one may save two 
          meals; if it was on Shabbos afternoon [before the third 
          meal], one may save one meal; 
     (c)  R. Yosi says, no matter when it was, one may save three 
          meals.
     (d)  (Gemara) Question: It is permitted to save food (it is 
          not Muktzeh, we save only to a place where one may carry) 
          - there should not be any limit!
     (e)  Answer #1 (Rava): Because a person is frantic about 
          [losing] his money, if we permit him to save without 
          limit, he may extinguish the fire.
     (f)  Question (Abaye - Beraisa): If a barrel broke on the 
          roof, one may bring and put a Kli on the ground below [to 
          collect the contents], but he may not bring a Kli to 
          catch the falling stream in midair or where it leaves the 
          roof. (Tosfos Shabbos - up to three meals it is permitted 
          to catch; Pri Megadim forbids catching any amount in the 
          air with a second Kli.)
          1.   Why would we decree not to catch the stream?
     (g)  Answer (Rava): There also, we decree lest he bring a Kli 
          through Reshus ha'Rabim.
     (h)  (Beraisa): If a barrel broke on the roof, one put a Kli 
          on the ground, but he may not bring a Kli to catch the 
          stream in midair or near the roof.
     (i)  If he had guests, this is permitted.
     (j)  He may not catch and then invite guests, rather, first he 
          invites, then he may catch.
     (k)  One may not scheme (invite guests that do not need to 
          eat);
     (l)  R. Yosi b'Rebbi Yehudah permits scheming.
     (m)  Suggestion: They argue like R. Eliezer and R. Yehoshua:
          1.   (Beraisa): If an animal and its child fell into a 
               pit [on Yom Tov - the owner wants to bring both 
               animals up, but he may not use (slaughter) both 
               today]:
          2.   R. Eliezer says, he brings one animal up with intent 
               to slaughter it today - he [may not bring up the 
               other, he] brings food down to sustain the other;
          3.   R. Yehoshua says, he brings one animal up with 
               intent to slaughter it today, then decides that he 
               would rather slaughter the other today, permitting 
               him to bring it up - then, he may slaughter either.
     (n)  Rejection: Perhaps R. Eliezer does not permit scheming 
          there because it is possible to feed the animal in the 
          pit [there will not be a loss], but he would permit 
          regarding the barrel [he has no other way to save]!
          1.   Also - perhaps R. Yehoshua permits scheming there to 
               avoid pain to animals, but he would forbid regarding 
               the barrel, where this does not apply!
     (o)  (Beraisa): If one [already] saved clean bread [for three 
          meals] one may not save inferior (bran) bread (surely, he 
          prefers the clean bread); if he saved inferior bread, he 
          may save clean bread.
     (p)  One may save on Yom Kipur to eat on [Motzei Yom Kipur, if 
          this is] Shabbos; one may not save on Shabbos to eat on 
          [Motzei] Yom Kipur (alternatively - for children to eat 
          on Yom Kipur) [when Yom Kipur is on Motzei Shabbos];
          1.   There is no need to say that one may not save on 
               Shabbos to eat on Yom Tov.
     (q)  (Beraisa): (They used to bake bread by sticking dough to 
          walls of an oven.) If one forgot to remove bread from the 
          oven before Shabbos, he may save three meals worth of 
          bread; he may tell others to take for themselves;
          1.   He may not unstick the bread with a Mardah (the Kli 
               used for this), rather, he uses a knife.
     (r)  Question (Beraisa - Tana d'vei R. Yishmael): "Lo Sa'aseh 
          Chol Melachah" - this excludes blowing a Shofar and 
          unsticking bread, for these are Chachmos, not Melachos.
     (s)  Answer: [Even though they are not Melachos,] we deviate 
          as much as possible [from the way we do things during the 
          week].
 
4) THE MEALS ONE MUST EAT ON SHABBOS
     (a)  (Rav Chisda): One should begin to prepare for Shabbos 
          early on Erev Shabbos (right after Shacharis; Bi'ur 
          Halachah - some say, even before praying) - "V'Hayah 
          ba'Yom ha'Shishi v'Hechinu Es Asher Yavi'u" - they 
          prepared right after bringing [the Man, which was early 
          in the morning].
     (b)  (R. Aba): On Shabbos one must Botze'a on two loaves, to 
          fulfill "Lechem Mishnah".
     (c)  Rav Ashi: I saw Rav Kahana hold two loaves and cut one.
     (d)  R. Zeira would cut a large piece to suffice for the 
          entire meal.
     (e)  Ravina: But that looks like gluttony!
     (f)  Rav Ashi: Since he does so only on Shabbos, it does not 
          look like gluttony.
     (g)  When R. Ami and R. Asi would eat bread used for an Eruv 
          [Chatzeros], they would bless on it - since it was used 
          for one Mitzvah, it is good to use it for another.
     (h)  (Mishnah): If the fire [was on Shabbos night...]
     (i)  (Beraisa) Question: How many meals must one eat on 
          Shabbos?
     (j)  Answer #1: He must eat three meals;
     (k)  Answer #2 (R. Chidka): He must eat four meals.
     (l)  (R. Yochanan): Both of them expound the same verse:
          1.   "Ichluhu ha'Yom Ki Shabbos ha'Yom la'Shem ha'Yom Lo 
               Simtza'uhu ba'Sadeh" - R. Chidka holds that the 
               three times it says "ha'Yom" allude to three meals 
               [during the daytime], not including the Shabbos 
               night meal;
          2.   Chachamim hold that they allude to three meals 
               including the Shabbos night meal.
 
 
 
_________________________________________________________________
 
            POINT BY POINT SUMMARY OF THE DAF
 
       prepared by P. Feldman of Kollel Iyun Hadaf
       daf at dafyomi.co.il, http://www.dafyomi.co.il
_________________________________________________________________
 
Shabbos 118
 
1) WHOSE OPINION IS REFLECTED IN THE MISHNAH?
     (a)  (Mishnah): If the fire was on Shabbos night, one may save 
          three meals.
          1.   Suggestion: It was before eating the evening meal 
               (it is like Chachamim, who say that one eats three 
               meals on Shabbos)!
          2.   Rejection: No, it was after eating (it is like R. 
               Chidka, who says that one eats three meals after the 
               evening meal)!
     (b)  (Mishnah): If the fire was on Shabbos morning, one may 
          save two meals.
          1.   Suggestion: It was before eating (it is like 
               Chachamim).
          2.   Rejection: No, it was after eating.
     (c)  (Mishnah): If the fire was on Shabbos afternoon, one may 
          save one meal.
          1.   Suggestion: It was before eating.
          2.   Rejection: No, it was after eating.
     (d)  Question (Seifa - R. Yosi): No matter when it was, one 
          may save three meals.
          1.   This implies that the first Tana agrees that we eat 
               three meals on Shabbos (but he only allows saving 
               for remaining meals)!
     (e)  Conclusion: Our Mishnah is unlike R. Chidka.
     (f)  Question (Mishnah): One who has food for two meals may 
          not take from the Tamchuy (food that is collected and 
          distributed daily to the poor), one who has food for 14 
          meals may not take from the Kupah (money collected and 
          distributed weekly to those ashamed to take from the 
          Tamchuy).
          1.   This is not like either Tana! 
          2.   Chachamim hold that one eats 15 meals each week [two 
               each weekday, and three on Shabbos], R. Chidka adds 
               one more, i.e. 16!
     (g)  Answer #1: Really, it is like Chachamim - the third 
          Shabbos meal is eaten [shortly before evening,] in place 
          of what the Oni would normally eat at night on Motzei 
          Shabbos.
     (h)  Suggestion: It is like Chachamim, it is unlike R. Chidka!
     (i)  Rejection and Answer #2: It can even be like R. Chidka - 
          [also] the Shabbos night meal is in place of what the Oni 
          would normally eat during the day on Erev Shabbos!
     (j)  Rejection: It is unreasonable to require him to fast [any 
          day, but especially] Erev Shabbos! (Ta'anis 26A - 
          Ma'amados do not fast on Erev Shabbos, because it is 
          dangerous.)
     (k)  Answer #3: It is like R. Akiva, who says that it is 
          better to conduct on Shabbos like on a weekday [and have 
          only two meals] than to (Mishnah Berurah 242:1 - begin 
          to) receive Tzedakah. (Regarding Shabbos meals, it can be 
          like Chachamim or R. Chidka.)
     (l)  (Mishnah): If an Oni passes through a city, we do not 
          give less than a loaf bought for a Pundiyon (a 12th of a 
          Dinar) when four Sa'im of wheat sell for a Sela (four 
          Dinarim - it follows that a Pundiyon buys a 12th of a 
          Se'ah, the size of the loaf is half of this (the baker 
          takes half the price for his expenses and labor), i.e. 18 
          eggs. The loaf is for the two meals he eats in one day.)
          1.   If he will stay for the night, we provide what he 
               needs for the night;
          2.   If it is Shabbos, we give him food for three meals.
     (m)  Suggestion: This is like Chachamim, it is unlike R. 
          Chidka!
     (n)  Rejection: It is even like R. Chidka - the case is, he 
          already has a meal with him, he will eat it for the 
          fourth Shabbos meal.
     (o)  Question: Will we send him away with nothing?!
     (p)  Answer: We give him a meal when he leaves.
     (q)  Question: What are 'needs for the night'? (We give a 
          night meal even if he will not stay!)
     (r)  Answer: It is a bed and felt to put under his head.
 
2) THE REWARD FOR HONORING SHABBOS
     (a)  (Beraisa): One may wash bowls that he ate in on Shabbos 
          night for the sake of Shabbos morning; one may wash bowls 
          used Shabbos morning for the sake of Shabbos afternoon;
     (b)  One may not wash [on Shabbos] bowls used Shabbos 
          afternoon [since he will not eat another meal on 
          Shabbos];
     (c)  One may wash cups, jugs and flasks at any time, for one 
          does not fix times for drinking.
     (d)  (R. Shimon ben Pazi): The three Shabbos meals are learned 
          from three times it says "Yom"; one who fulfills them is 
          saved from three harsh "Yomim" - the birth pangs of 
          Moshi'ach, judgment in Gehinom, and the war of Gog and 
          Magog:
          1.   Regarding birth pangs of Moshi'ach it says "Hine 
               Anochi Shole'ach Lachem Es Eliyahu ha'Navi Lifnei Bo 
               Yom Hashem"; we learn from there to judgment in 
               Gehinom and to the war of Gog and Magog, about which 
               it also says "Yom" - "Yom Evrah ha'Yom ha'Hu", 
               "B'Yom Bo Gog"
     (e)  (R. Yochanan): Anyone who makes Shabbos a delight 
          receives an inheritance without boundaries - "Az Tis'anag 
          Al Hashem...v'Ha'achalticha Nachalas Yakov" (Beis Yosef - 
          this is Midah k'Neged Midah, for spending to honor 
          Shabbos without limit);
 
118b-----------118b
 
          1.   It is not like the [limited] inheritance promised to 
               Avraham, "Kum His'halech ba'Aretz l'Arkah 
               [ul'Rachbah]", or that promised to Yitzchak, "Ki 
               Lecha ul'Zar'acha Eten Es Kol ha'Aratzos ha'El";
          2.   Rather, it is like what was promised to Yakov, 
               "U'Foratzta Yamah va'Kedmah v'Tzafonah va'Negbah".
     (f)  (Rav Nachman bar Yitzchak): He is saved from servitude in 
          Galus - "V'Atah Al Bamoseimu Sidroch".
     (g)  (Rav Yehudah): He is given his heart's desires - " 
          V'His'anag Al Hashem va'Yiten Lecha Mish'alos Libecha";
          1.   Question: What 'Oneg' does the verse discuss 
               ("V'His'anag")?
          2.   Answer: "V'Korasa la'Shabos Oneg".
     (h)  Question: How does one makes Shabbos a delight?
     (i)  (Rav Yehudah bar Shmuel): One eats a dish of spinach, big 
          fish and heads of garlic (these were prestigious foods).
     (j)  (R. Chiya bar Ashi): Even a small matter for the honor of 
          Shabbos fulfills Oneg.
     (k)  Question: What is this small matter?
     (l)  Answer (Rav Papa): It is fish fried in its own oil with 
          flour.
     (m)  (R. Chiya bar Aba): Anyone who guards Shabbos properly, 
          even if he serves idolatry like the generation of Enosh, 
          he will be forgiven - "Ashrei Enosh Ya'aseh Zos...[Shomer 
          Shabos] *me'Chalelo*" - we read this 'Machul Lo' (he is 
          forgiven).
     (n)  (Rav Yehudah): Had [all of] Yisrael observed the first 
          Shabbos, no nation could have ruled over them - it says 
          "Va'Yhi ba'Yom ha'Shevi'i Yotz'u Min ha'Am Lilkot", and 
          afterwards "Va'Yavo Amalek". (Tosfos 87B asks, this was 
          not the first Shabbos - Hashem commanded them about 
          Shabbos in Marah, the Man fell more than a week later! 
          Tosfos ha'Rosh - Moshe did not tell Yisrael until the Man 
          fell, it was the first Shabbos after Yisrael were 
          commanded.)
     (o)  (R. Yochanan): If Yisrael would observe two Shabbosos 
          properly, they would be redeemed immediately - it says 
          "Asher Yishmeru Es Shabsosai", and shortly afterwards it 
          says "Va'Havi'osim El Har Kodshi". (Tosfos Nidah 13A - 
          there is a storehouse of Neshamos that must be born 
          before the redemption - women would have multiple births 
          to fulfill this speedily.)
     (p)  (R. Yosi): May my portion be among those who eat three 
          meals on Shabbos! (He said this because people do not 
          realize how important it is.)
 
               3) R. YOSI'S DICTUMS
     (a)  (R. Yosi): May my portion be among those who finish 
          Hallel every day.
          1.   Question: But it was taught that one who says Hallel 
               every day blasphemes! (Rashi - Hallel was enacted to 
               thank Hashem at certain times - if one says it every 
               day, it is a mere song! Maharsha - the enactment was 
               to publicize Hashem's miracles done at certain times 
               - if one says it every day, he does not publicize 
               these miracles - it is as if he denies Hashem's 
               ability.)
          2.   Answer: R. Yosi refers to those who say two psalms 
               of praise in Pesukei d'Zimra ("Halelu Es Hashem Min 
               ha'Shomayim..." and "Halelu Kel b'Kodsho").
     (b)  (R. Yosi): May my portion be among those who pray when 
          the sun is red (Shacharis at sunrise, and Minchah at 
          sunset)!
          1.   (R. Chiya bar Aba): It is a Mitzvah to pray when the 
               sun is red.
          2.   (R. Zeira): He learns from "Yira'ucha Im Shamesh 
               v'Lifnei Yare'ach Dor Dorim".
     (c)  (R. Yosi): May my portion be among those who die from 
          intestinal sickness (the pain atones for transgressions).
          1.   It was taught that most Tzadikim die from intestinal 
               sickness.
     (d)  (R. Yosi): May my portion be among those who die on the 
          way to a Mitzvah (Maharsha - at the time of doing a 
          Mitzvah - Sheluchei Mitzvah are not harmed on account of 
          engaging in the Mitzvah, but there is no blanket 
          protection from any harm at the time).
     (e)  (R. Yosi): May my portion be among those who bring in 
          Shabbos early in Tiverya (it is in a valley, it gets dark 
          very early), and those who end Shabbos late in Tzipori 
          (it is elevated, and it is very late when it gets dark)!
     (f)  (R. Yosi): May my portion be among Moshivei Beis 
          ha'Medrash (Rashi - those who arouse Talmidim to come; 
          Maharsha - those who sit, they are not quick to leave), 
          not among Ma'amidei Beis ha'Medrash (those who tell them 
          to leave [to eat]; Maharsha - those who stand).
     (g)  (R. Yosi): May my portion be among those who collect 
          Tzedakah (one who causes others to give is greater than 
          one who gives - Bava Basra 9A), not among those who 
          distribute Tzedakah (it is hard to know how much to give 
          to each Oni).
     (h)  (R. Yosi): May my portion be among those who are wrongly 
          suspected of transgressing.
          1.   (Rav Papa): People wrongly suspected me.
     (i)  (R. Yosi): I did five Bi'os (acts of relations), 
          producing five great Chachamim in Yisrael.
          1.   Question: Who are they?
          2.   Answer: R. Yishmael b'Rebbi Yosi, R. Elazar b'Rebbi 
               Yosi, R. Chalafta b'Rebbi Yosi, R, Avtilas b'Rebbi 
               Yosi and R. Menachem b'Rebbi Yosi.
          3.   Question: There was also Vardimus!
          4.   Answer: Vardimus is Menachem - he is called Vardimus 
               because his face was [pink] like Varad (a rose).
     (j)  Question: [Surely, 'I did five Bi'os' teaches that he had 
          relations only five times, and each resulted in a Chacham 
          -] did R. Yosi not fulfill the Mitzvah of Onah (having 
          relations with his wives regularly)?!
     (k)  Correction: Rather, five times he did Bi'ah and repeated 
          the act [to help cause the children to be males].
     (l)  (R. Yosi): I always call my wife 'my house' (she conducts 
          the whole house), I always call my ox 'my field' (the 
          produce is due to its strength).
     (m)  (R. Yosi): I never looked at my Milah (Ever).
     (n)  Question: Rebbi [Yehudah ha'Nasi] was called Rabbeinu 
          ha'Kodesh because he never looked at his Milah - R. Yosi 
          should have also received this title!
     (o)  Answer: Rebbi had another attribute - he never put his 
          hands below his belt (to distance himself from things 
          that arouse lust).
     (p)  (R. Yosi): The rafters of my house never saw the fringes 
          of my garment (he would remove it only under a sheet, for 
          Tzeni'us).
     (q)  (R. Yosi): I never transgressed the words of my 
          colleagues:
          1.   I know that I am not a Kohen - nevertheless, if they 
               would tell me go to the Duchan [at the time of] 
               Birkas Kohanim, I would go! (Maharsha - he would 
               ascend the Duchan, but he would not say the 
               Berachos, a Yisrael is forbidden to do so. Tosfos 
               ha'Rosh - this is just a parable for how far he 
               would go to comply.)
     (r)  (R. Yosi): I never said something and retracted [when the 
          one I spoke about came. Alternatively - I never said 
          something and turned around to see if the one I spoke 
          about was there. Maharsha - R. Yosi permits statements 
          like, "There is fire in Ploni's house" - surely, if Ploni 
          was there, it was not said in a negative way.]
 
4) "MITZVOS" THAT THE "CHACHAMIM" WERE ESPECIALLY CAREFUL ABOUT
     (a)  (Rav Nachman): I will receive (Rashi - reward; Maharsha - 
          help from Hashem) for fulfilling three meals on Shabbos.
     (b)  (Rav Yehudah): I will receive for concentration in 
          prayer.
     (c)  (Rav Huna brei d'Rav Yehoshua): I will receive for not 
          going four Amos with my head exposed. (Maharshal 
          (Teshuvah 72) - this shows that this is only Midas 
          Chasidus. Taz (O.C. 8:3) - now that baring the head is a 
          Nochri rite, it is letter of the law.)
     (d)  (Rav Sheshes): I will receive for fulfilling the Mitzvah 
          of Tefilin (not going four Amos without them).
     (e)  (Rav Nachman): I will receive for fulfilling the Mitzvah 
          of Tzitzis.
     (f)  Rav Yosef (to Rabah's son): What was your father most 
          careful about?
     (g)  Rabah's son: He was very careful about Tzitzis - once he 
          was ascending a ladder, and his Tzitzis snapped - he did 
          not descend until he put in a new thread to fix it.
     (h)  (Abaye): I will receive, for when I see a Chacham finish 
          learning a Maseches [by heart], I make a celebration for 
          Rabanan.
     (i)  (Rava): I will receive, for when a Chacham comes in front 
          of me for judgment, I do not sleep until I investigate 
          all angles to vindicate him.
     (j)  (Mar bar Rav Ashi): I am disqualified from judging a 
          Chacham - I love him like myself, and a person does not 
          see fault in himself!
 
 
 
_________________________________________________________________
 
            POINT BY POINT SUMMARY OF THE DAF
 
       prepared by P. Feldman of Kollel Iyun Hadaf
       daf at dafyomi.co.il, http://www.dafyomi.co.il
_________________________________________________________________
 
Shabbos 119
 
1) HOW THE "CHACHAMIM" PREPARED FOR SHABBOS
     (a)  R. Chanina would dress nicely at the coming of Shabbos, 
          and say 'Come, let us go to greet Shabbos the queen!'
     (b)  R. Yanai would get dressed and say 'Come bride, come 
          bride!'
     (c)  Rabah bar Rav Huna visited the house of Rabah bar Rav 
          Nachman; they brought three Sa'im of wafers with oil (so 
          he could choose the nicest).
     (d)  Rabah bar Rav Huna: Did you prepare because you knew that 
          I was coming?
     (e)  Rabah bar Rav Nachman: Are you more important than 
          Shabbos?! (We prepared to honor Shabbos.)
     (f)  R. Aba bought 13 Dinars of beef from 13 butchers (to 
          taste from the best); he would pay them at the door 
          (alternatively - he would bring meat to the door of his 
          house, and before going to buy more, he would command his 
          servants) and say 'Hurry up'!
     (g)  R. Avahu would sit on an ivory chair and fan the fire;
     (h)  Rav Anan would wear black garments on Erev Shabbos (to 
          show that we do not consider ourselves too important to 
          engage in cooking);
          1.   (Tana d'vei R. Yishmael): One should not mix a cup 
               for his master in the same garments he wore while 
               cooking food.
     (i)  Rav Safra would roast the head of an animal, Rava would 
          salt a fish, Rav Huna would light the lamp, Rav Papa 
          would twine wicks, Rav Chisda would cut beets, Rabah and 
          Rav Yosef would chop wood, R. Zeira would kindle the fire 
          with twigs;
     (j)  Rav Nachman bar Yitzchak would go back and forth carrying 
          nice Kelim and foods to get ready - he said, if R. Ami 
          and R. Asi were coming, I would toil like this for them 
          (all the more so, I should do so for Shabbos)!
     (k)  A certain man Yosef was known to cherish Shabbos; 
          astrologers told a rich Nochri in his neighborhood that 
          Yosef will consume all of his wealth (Maharsha - he 
          already spent the amount of your wealth to honor Shabbos, 
          he will be paid back). The Nochri sold all his 
          possessions and bought a gem; he made a setting for it in 
          his hat and put it there.
     (l)  When the Nochri was crossing a bridge; a wind blew his 
          hat into the river; a fish ate the gem. 
     (m)  The fish was caught on Erev Shabbos; people told the one 
          who caught it to see if Yosef would buy it. He did; he 
          found the gem inside, he sold it for gold coins that 
          filled 13 attics.
     (n)  An elder: He who borrows to honor Shabbos is paid back by 
          Shabbos!
 
2) HONORING SHABBOS THROUGH EATING
     (a)  Question (Rebbi): What is the merit of rich people in 
          Eretz Yisrael?
     (b)  Answer (R. Yishmael b'Rebbi Yosi): They take Ma'aser - it 
          says "Aser Te'aser" - tithe in order that Tis'asher (you 
          will become rich).
     (c)  Question (Rebbi): What is the merit of rich people in 
          Bavel?
     (d)  Answer (R. Yishmael b'Rebbi Yosi): They honor Torah.
     (e)  Question (Rebbi): What is the merit of rich people in 
          other places?
     (f)  Answer (R. Yishmael b'Rebbi Yosi): They honor Shabbos;
          1.   (R. Chiya bar Aba): I was once hosted by a man in 
               Ludkiyah; they brought in front of him a gold table 
               which had to be carried by 16 people. Sixteen silver 
               chains were fixed in it, bowls, cups, flasks and 
               plates were fixed in it, and all kinds of special 
               foods and spices.
          2.   When they bring it they say "La'Shem ha'Aretz 
               u'Mlo'ah"; when they remove it they say "Ha'Shomayim 
               Shomayim la'Shem veha'Aretz Nosan li'Vnei Adam".
          3.   I asked him how he merited this. He told me that he 
               was a butcher; he would save every nice animal for 
               Shabbos. I blessed him.
     (g)  Question (Kaiser): Why do Tavshilim of Shabbos smell so 
          nice?
     (h)  Answer (R. Yehoshua): We have a special spice called 
          Sheves (dill) which we put into it.
     (i)  Kaiser: Give us some of it!
     (j)  Yehoshua: It only works for one who guards Shabbos.
     (k)  Question (Reish Galusa): [It already says "V'Korasa 
          la'Shabos Oneg" -] what does "Li'Kdosh Hashem Mechubad" 
          refer to?
     (l)  Answer (Rav Hamnuna): This refers to Yom Kipur, on which 
          we do not eat or drink - the Torah tells us to honor it 
          with clean clothing.
     (m)  (Rav): "V'Chibadto" - you should honor Shabbos by eating 
          the meal earlier than on a weekday;
     (n)  (Shmuel): You should eat later than on a weekday. (He and 
          Rav do not argue, both hold like Rav Papa below.)
     (o)  Question (Benei Rav Papa bar Aba): We have meat and wine 
          all week long - how should we make Shabbos different?
     (p)  Answer (Rav Papa): If you normally eat early, eat later 
          on Shabbos; if you normally eat late, eat earlier.
     (q)  In summer, Rav Sheshes would seat Talmidim [on Shabbos] 
          in a place where the sun would beat on them [at a proper 
          time to leave to eat; Ben Yehoyada - they would not 
          leave, just they would move around, so Rav Sheshes (who 
          was blind) would realize that it was time to stop 
          teaching]; in winter he sat them where they would be in 
          the shade [and get cold].
 
119b-----------119b
 
     (r)  When R. Zeira would see pairs of Talmidim learning on 
          Shabbos, he would tell them not to Mechalel Shabbos (by 
          neglecting to eat).
 
3) OTHER WAYS TO HONOR SHABBOS
     (a)  (Rava): Even someone praying alone on Shabbos night must 
          say "Va'Ychulu [ha'Shomayim veha'Aretz...]"
          1.   (Rav Hamnuna): If one says "Va'Ychulu" on Shabbos 
               night, the Torah considers him a partner in creation 
               - we read it 'Va'Yichlu' - they (Hashem and this 
               person) finished. Maharsha - he publicizes that 
               Hashem created the world.)
     (b)  Question (R. Elazar): What is the source that speech is 
          like an action (Anaf Yosef - so one's speech is 
          restricted on Shabbos, just like his actions)?
     (c)  Answer: "Bi'Dvar Hashem Shomayim Na'asu".
     (d)  (Rav Chisda): If one says "Va'Ychulu" on Shabbos night, 
          the two angels that accompany a person on Shabbos put 
          their hands on his head and say "V'Sar Avonecha 
          v'Chatosecha Techupar". (Ben Yehoyada - his sins are 
          forgiven in order that he will be considered a Kosher 
          witness; Etz Yosef - it is very difficult to guard 
          oneself from transgressing Shabbos - he merits help from 
          Shomayim not to sin, even b'Shogeg.)
     (e)  (Beraisa): On Shabbos, when a person leaves synagogue he 
          is accompanied by one good angel and one bad angel;
          1.   If when he comes home the Ner is lit, the table and 
               beds are set, the good angel prays that it should be 
               this way next Shabbos - the bad angel must answer 
               'Amen' against his will; if not, the bad angel prays 
               that it should be this way next Shabbos - the good 
               angel must answer 'Amen' against his will.
     (f)  (R. Elazar): One should always set his table on Erev 
          Shabbos [for the evening meal], even if he only plans to 
          eat k'Zayis; 
     (g)  (R. Chanina): One should always set his table on Motzei 
          Shabbos [for a meal, like one escorts a king when he 
          leaves], even if he only plans to eat k'Zayis.
     (h)  [On Motzei Shabbos, drinking and washing with] hot water, 
          and eating hot bread heal;
     (i)  On Motzei Shabbos they would prepare a calf that was a 
          third grown (alternatively - third born from its mother) 
          for R. Avahu - he would eat the kidney;
     (j)  When his son Avimi grew up he suggested that they could 
          spare this expense by saving a kidney [from what was 
          prepared for the sake of Shabbos] for Motzei Shabbos. 
          They did so - a lion came and ate it (i.e. a calf, in 
          place of what he normally slaughtered on Motzei Shabbos).
     (k)  (R. Yehoshua ben Levi): If one answers 'Amen Yehei Shmei 
          Raba' will all his Ko'ach (concentration), harsh decrees 
          against him are torn up (Rashi; Maharsha - if one answers 
          'Amen Yehei Shmei Raba', Hashem uses all His Ko'ach 
          ("Yigdal Na Ko'ach Hashem" - Bamidbar 14:17) to tear 
          harsh decrees against him.)
          1.   "Bi'fro'a Pera'os b'Yisrael b'Hisnadev Am Borachu 
               Hashem" - the reason the decrees were cancelled is 
               because they blessed Hashem.
     (l)  (R. Chiya bar Aba): Even if he did idolatry, he will be 
          forgiven - it says here "Bi'fro'a", like [it says 
          regarding the golden calf], "Ki Faru'a Hu".
     (m)  (Reish Lakish): If one answers 'Amen' with all his 
          Ko'ach, gates of Gan Eden are opened for him [to enter] - 
          "Pischu She'arim v'Yavo Goy Tzadik *Shomer Emunim* - we 
          read this 'she'Omrim Amen'.
     (n)  Question: What does 'Amen' mean?
     (o)  Answer (R. Chanina): It is the acronym of 'Kel Melech 
          Ne'eman'. (Tosfos - one should have this in mind when 
          saying it.)
 
4) CAUSES OF THE "CHURBAN"
     (a)  (Rav Yehudah brei d'Rav Shmuel): Fires are common only in 
          a place where Shabbos is desecrated - "V'Im Lo Sishme'u 
          Elai Lekadesh Es Yom ha'Shabbos...v'Hitzati Esh...v'Lo 
          Sichveh".
     (b)  Question: What does it mean "V'Lo Sichveh"?
     (c)  Answer (Rav Nachman bar Yitzchak): It will be at a time 
          when people are not around to extinguish it.
     (d)  (Abaye): Yerushalayim was destroyed on account of Chilul 
          Shabbos - "Umi'Shabsosai Helimu Eineihem va'Echal 
          b'Socham".
     (e)  (R. Avahu): Yerushalayim was destroyed because they 
          neglected to say Shma morning and evening - it says "Hoy 
          Mashkimei va'Boker Shechar Yirdofu", and "V'Hayah Chinor 
          va'Nevel...v'El Po'al Hashem Lo Yabitu" (they do not 
          declare His unity over His creations) - "Lachen Golah Ami 
          mi'Bli Da'as".
     (f)  (Rav Hamnuna): Yerushalayim was destroyed because they 
          stopped children from learning from their Rebbi - 
          "Shefoch Al Olal ba'Chutz" - the anger was poured out 
          because children were outside.
     (g)  (Ula): Yerushalayim was destroyed because people felt no 
          shame in front of each other - "Hovishu Ki So'evah Asu 
          Gam Bosh Lo Yevoshu".
     (h)  (R. Yitzchak): Yerushalayim was destroyed because they 
          equated small people to important people - "V'Hayah 
          Cha'Am ka'Kohen; Hibok Tibok ha'Aretz".
     (i)  (Rav Amram): Yerushalayim was destroyed because people 
          did not rebuke each other - "Hayu Sareha k'Ayalim Lo 
          Motz'u Mir'eh" - just like one ram's head is next to 
          another's tail, Yisrael of that generation buried their 
          faces in the ground and did not rebuke each other.
     (j)  (Rav Yehudah): Yerushalayim was destroyed because they 
          disgraced Chachamim - "V'Yihyu Mal'ivim b'Malachei Elokim 
          u'Vozim Devarav umi'Tate'im bi'Nvi'av Ad Alos Chamas 
          Hashem..."
          1.   Question: What does it "Ad Ein Marpei"?
          2.   Answer (Rav Yehudah): If one disgraces Chachamim, 
               there is no cure for his affliction.
     (k)  Question (Rav Yehudah): What does it mean "Al Tig'u 
          bi'Mshichai uvi'Nvi'ai Al Tare'u"?
     (l)  (Reish Lakish): The world endures only on account of the 
          breath (words) of children learning from their Rebbi.
     (m)  Rav Papa (to Abaye): Why isn't our Torah good enough?
     (n)  Abaye: You cannot compare breath [from a mouth] that 
          sinned to breath free of sin.
     (o)  (Reish Lakish): We do not interrupt children learning 
          from their Rebbi, even to build the Beis ha'Mikdash.
     (p)  Reish Lakish (to R. Yehudah Nesi'ah): I have a tradition 
          from my (alternatively - your) fathers that any city 
          without children learning from their Rebbi will be 
          destroyed [with a remnant];
     (q)  (Ravina): It will be destroyed without a remnant.
 
 
_________________________________________________________________
 
            POINT BY POINT SUMMARY OF THE DAF
 
       prepared by P. Feldman of Kollel Iyun Hadaf
       daf at dafyomi.co.il, http://www.dafyomi.co.il
_________________________________________________________________
 
Shabbos 120
 
1) DID ANY HONEST PEOPLE REMAIN AT THE TIME OF THE "CHURBAN"?
     (a)  (Rava): Yerushalayim was destroyed because faithful 
          people ceased from it - "...U'Vakshu bi'Rchovoseha Im 
          Timtze'u ...Oseh Mishpat Mevakesh Emunah v'Eslach Lah".
     (b)  Question: But Rav Katina taught that even when 
          Yerushalayim stumbled, faithful people did not cease from 
          it - "...Simlah Lechah Katzin Tihyeh Lanu" - you know 
          matters that others seek to cover up [their ignorance 
          about them] like with a garment;
          1.   "Veha'Machshelah ha'Zos Tachas Yadecha" - you know 
               matters that others understand only after stumbling 
               in them, so you will be our leader.
          2.   "Yisa va'Yom ha'Hu Leimor Lo Ehyeh Chovesh..." - 
               Yisa refers to an oath, "Lo Sisa Es Shem Hashem 
               Elokecha la'Shav";
          3.   "Lo Ehyeh Chovesh [uv'Veisi Ein Lechem]" - I am not 
               the type that locks himself in the Beis Medrash 
               [even] when he has no bread in the house;
          4.   "V'Ein Simlah" - I do not know written Torah, 
               Mishnah, or Gemara. (This shows that there were 
               honest people)!
          5.   Suggestion: Perhaps they were not honest, just they 
               were afraid to lie, lest they be asked to teach!
          6.   Rejection: If so, they could have said 'I learned, 
               but I forgot' - "Lo Ehyeh Chovesh" implies that he 
               never learned!
     (c)  Answer: They were honest about Torah, but dishonest in 
          business.
 
2) HOW MUCH MAY ONE SAVE ON SHABBOS?
     (a)  (Mishnah): We may save a whole basket of loaves [from a 
          fire], even if it has enough for 100 meals, or a [big] 
          ring of figs or barrel of wine;
     (b)  One may tell others 'Come save for yourselves' - if they 
          are clever, after Shabbos they will make a calculation 
          with him.
     (c)  Question: To where may we save?
     (d)  Answer #1: We may save to a Chatzer that has an Eiruv;
     (e)  Answer #2 (Ben Beseira): We may save even to a Chatzer 
          without an Eiruv;
     (f)  Also, one may also save to there all Kelim that he uses 
          [for eating and needs for Shabbos];
     (g)  He may wear and wrap himself with as much as he can;
     (h)  R. Yosi says, he may not wear more than 18 garments;
     (i)  He may remove the clothes [in a safe place] and return to 
          wear other clothes [standing to be burned. Rambam - R. 
          Yosi teaches this; Rashi - the first Tana teaches this.]
     (j)  He may tell others 'Come save with me'.
     (k)  (Gemara) Question: The Reisha permits saving only enough 
          for three meals!
     (l)  Answer #1 (Rav Huna): One may save one basket, even if it 
          has a lot; Lekapel (Rashi (19B) - to gather baskets in 
          one big Kli; Tosfos - to save and go back and save 
          again), he may save only enough for three meals.
     (m)  Answer #2 (R. Aba bar Zavda): Both discuss Lekapel - 
          there is no limit when saving to the same Chatzer, he may 
          save only for three meals to another Chatzer.
     (n)  Question (Rav Huna brei d'Rav Yehoshua): If one spread 
          his garment and put (Tosfos; Rashi - emptied) many Kelim 
          into it, what is the law?
          1.   Is this like saving one Kli, or like Lekapel 
               (because it is many exertions)?
     (o)  Answer: [A Beraisa teaches that if a barrel broke on the 
          roof, one may bring and put a on the ground Rav Shizbi 
          taught Rav Chisda 'on condition that he does not bring a 
          Kli that holds more than three meals', and Rava said that 
          this is a mistake (a big Kli is permitted) - this shows 
          that it is like saving.
     (p)  Question (Rav Nachman bar Yitzchak): Why is Rav Shizbi 
          wrong?
     (q)  Answer (Rava - Seifa of Beraisa): He may not bring 
          another Kli to catch the falling stream in midair or 
          where it leaves the roof.
          1.   Inference: Another Kli is forbidden, but the first 
               Kli may be any size!
 
3) OTHERS THAT HELP TO SAVE FROM A FIRE ON SHABBOS
     (a)  (Mishnah): A ring of figs...[after Shabbos they make a 
          calculation with him].
     (b)  Question: What do they calculate? What they took was 
          Hefker (Rashi - for he said 'Save for yourselves'; Ran - 
          because the owner may not save more himself)!
     (c)  Answer #1 (Rav Chisda): The Mishnah discusses Midas 
          Chasidus (they go beyond the letter of the law - they 
          return the food to him and he pays them for their toil).
     (d)  Objection (Rava): A Chasid would not take wages for what 
          he did on Shabbos!
     (e)  Answer #2 (Rava): The Mishnah discusses one who fears 
          Shomayim - he does not want to benefit from another [who 
          was forced to Mafkir his food] - however, he does not 
          want to [go beyond the letter of the law and] go 
          unrewarded for his toil;
          1.   It teaches that if they are clever, and know that 
               this is not wages for Shabbos, after Shabbos they 
               will make a calculation with him.
     (f)  (Mishnah) Question: To where may we save?...
     (g)  Question: Why does it say in the Reisha 'Save for 
          yourselves', and in the Seifa 'Save with me'?
     (h)  Answer: Regarding food, the owner cannot take more than 
          three meals [the rest is Hefker] - regarding clothing, 
          there is no limit to how much he can save.
     (i)  (Beraisa - R. Meir): He may wear [clothes], go out, and 
          remove them; wear, go out, and remove them, the whole 
          day;
     (j)  R. Yosi says, he may not wear more than 18 garments - a 
          cloak, a housecoat (worn under a cloak), a money belt, a 
          close-fitting linen jacket, an undershirt, a sheet worn 
          as a cloak, a scarf, two garter belts, two shoes, two 
          socks, two gaiters (garments that go over the shoe and 
          cover the leg), a belt on his loins, a hat, and a cloth 
          on his neck (to clean his mouth and eyes).
 
4) THINGS THAT MIGHT EXTINGUISH FIRE
     (a)  (Mishnah - R. Shimon ben Nanas): One may spread a [moist] 
          kid's skin over a box that caught fire, because it gets 
          charred [but does not burn, it will save the rest of the 
          box];
     (b)  One may make a Mechitzah with any Kli, whether it is full 
          [of water] or empty, to prevent the fire from spreading;
     (c)  R. Yosi forbids new Klei Cheres full of water, for they 
          will break and extinguish the fire.
     (d)  (Gemara - Rav Yehudah): If one end of a Talis caught 
          fire, one may put water on the other side - if it 
          extinguishes, this is no problem.
     (e)  Question (Beraisa): If one end of a Talis caught fire, 
          one may take it off and put it on again - if it 
          extinguishes, this is no problem.
 
120b-----------120b
 
     (f)  Answer: Rav Yehudah holds like Ben Nanas.
     (g)  Question: Ben Nanas permits spreading a skin because it 
          gets charred [and contains the fire] - does he permit 
          Geram [causing] to extinguish?!
     (h)  Answer: Yes - in the Seifa, R. Yosi forbids new Klei 
          Cheres full of water, for they will break and extinguish 
          the fire - this implies that the first Tana permits!
     (i)  (Beraisa): If a lamp is on a board, one may shake the 
          board and it will fall - if it extinguishes, this is no 
          problem.
     (j)  (D'vei R. Yanai): This is only if he forgot it - if he 
          intentionally left it on the board, the board is a Bosis 
          for Isur (the lamp, so he may not shake the board).
     (k)  (Beraisa): If a lamp is in back of a door, one may open 
          and close it normally - if the lamp extinguishes, this is 
          no problem.
     (l)  Rav cursed those who ruled according to this Beraisa.
     (m)  Question (Ravina): Why did Rav curse them?
          1.   Suggestion: Rav holds like R. Yehudah (who forbids 
               Davar she'Eino Miskaven), the Beraisa is like R. 
               Shimon (who permits).
          2.   Rejection: That is no reason to curse them!
     (n)  Answer (Rav Acha brei d'Rava): Even R. Shimon forbids 
          this;
          1.   (Abaye and Rava): R. Shimon agrees that a Pesik 
               Reisha is forbidden.
     (o)  (Rav Yehudah): One may open and close a door in front of 
          a bonfire on Shabbos (even though a gust could fan the 
          fire).
     (p)  Abaye cursed those ruled like this.
     (q)  Question: What is the case?
          1.   If a normal wind is blowing, why does Abaye forbid 
               (it is unlikely to fan the fire)?!
          2.   If an unusually strong wind is blowing, why does Rav 
               Yehudah permit?!
     (r)  Answer: A normal wind is blowing - Abaye decrees lest one 
          will open even when a very strong wind blows, Rav Yehudah 
          does not decree.
 
5) "GRAMA"
     (a)  (Mishnah): One may make a Mechitzah...
     (b)  Inference: Chachamim permit Gram Kivuy (causing to 
          extinguish), R. Yosi forbids.
     (c)  Question: Elsewhere, they taught oppositely!
          1.   (Beraisa): One may make a Mechitzah with empty Kelim 
               or with full Kelim that don't usually break, i.e. 
               metal Kelim;
          2.   R. Yosi says, even [earthenware] Kelim of [clay of] 
               Kefar Sichin and Kefar Chananyah don't usually 
               break. (He is more lenient than Chachamim!)
          3.   Suggestion: We can switch the opinions in our 
               Mishnah (R. Yosi permits causing to extinguish, 
               Chachamim forbid); in the Beraisa, R. Yosi addresses 
               Chachamim according to their reasoning. (I permit 
               causing to extinguish - even though you forbid; you 
               should permit Kelim of Kefar Sichin, for they don't 
               usually break!)
          4.   Rejection: Rabah bar Tachlifa taught that R. Yosi 
               forbids causing to extinguish!
     (d)  Answer: We do not switch the Mishnah; the entire Beraisa 
          is R. Yosi, it is abbreviated, it means as follows:
          1.   (Beraisa): One may make a Mechitzah with empty Kelim 
               or with full Kelim that don't usually break, e.g. 
               metal Kelim;
          2.   Also Kelim of Kefar Sichin and Kefar Chananyah may 
               be used, for they don't usually break - R. Yosi 
               taught this.
     (e)  Contradiction: Chachamim and R. Yosi both contradict 
          themselves!
          1.   (Beraisa): If Hashem's name was written on a person 
               he may not wash or anoint [lest this erase His name] 
               or stand in a filthy place (it is disgraceful to His 
               name);
          2.   If he has a Mitzvah to immerse, he wraps a reed 
               around it and immerses;
          3.   R. Yosi says, he immerses normally, as long as he 
               does not rub it.
     (f)  Resolution (for R. Yosi): Erasing Hashem's name is 
          different, for it says "V'Ibadtem Es Shemam...; Lo 
          *Sa'asun* Ken la'Shem Elokeichem" - explicitly erasing 
          the name is forbidden, Grama is permitted.
     (g)  Question: Also regarding Shabbos, it says "Lo Sa'aseh 
          Chol Melachah" - we should likewise expound, doing is 
          forbidden, Grama is permitted!
     (h)  Answer: Because a person is frantic about [losing] his 
          money, if we permit Grama he may overtly extinguish.
     (i)  Question: If so, the contradiction in Chachamim is even 
          stronger!
          1.   Chachamim permit Grama regarding Shabbos, even 
               though people are frantic about money - all the more 
               so they should permit it regarding erasing Hashem's 
               name!
     (j)  Counter-question: Surely, Chachamim do not require the 
          reed on account of Chatzitzah - it would not help!
          1.   If it is tight, it is a Chatzitzah; if it is not 
               tight, water will go through (and erase His name)!
          2.   Question: Why are we concerned that the reed is 
               Chotzetz - the ink [of His name] itself is Chotzetz!
          3.   Answer: The case is, the ink is moist.
               i.   (Beraisa): The following are a Chatzizah if 
                    they are dry, not if they are wet - blood, ink, 
                    honey, and [a woman's] milk.
     (k)  Answer (Rabah bar Shila): Chachamim forbid immersing 
          because one may not be naked in front of Hashem's name.
     (l)  Question: Does R. Yosi permit to be naked in front of 
          Hashem's name?!
     (m)  Answer #1: No, he covers the name with his hand.
          1.   Question: Chachamim should also permit this!
          2.   Answer: They forbid, lest he forget and remove his 
               hand.
          3.   Objection: R. Yosi should also be concerned for 
               this!
     (n)  Answer #2: All agree that if a reed is available, he must 
          use it - they argue about whether or not he must toil to 
          find a reed:
          1.   R. Yosi holds that Tevilah bi'Zmanah (to immerse at 
               the first opportunity to become Tahor) is a Mitzvah 
               - therefore, if he cannot find one, he immerses 
               without it.
          2.   Chachamim hold that Tevilah bi'Zmanah Lav Mitzvah - 
               therefore, if he cannot find one, he waits until the 
               morrow.
 
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