prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf, Yerushalayim
Rosh Kollel: Rabbi Mordecai Kornfeld
SHABBOS 99 - Two weeks of study material have been dedicated by Mrs. Estanne Abraham Fawer to honor the thirteenth Yahrzeit of her father, Rav Mordechai ben Eliezer Zvi (Rabbi Morton Weiner) Z'L, who passed away on 18 Teves 5760. May the merit of supporting and advancing Dafyomi study -- which was so important to him -- during the weeks of his Yahrzeit serve as an Iluy for his Neshamah.
(a) From which materials was the 'Mishkan' manufactured?
(b) The wisdom required for the manufacture of the 'Ohel' (of goats' hair) was superior to that of the manufacture of the 'Mishkan' based on a statement of Rebbi Nechemyah? What did Rebbi Nechemyah say?
(c) To whom does the Pasuk attribute that wisdom?
(d) Rebbi Nechemyah learns this from two Pesukim in Vayakhel. Regarding the spinning of the Mishkan, the Pasuk writes "ve'Chol Ishah Chochmas Lev be'Yadehah Tavu". What does the Torah write with regard to the spinning of the Ohel?
(a) Abaye gives the space between two wagons (standing side by side waiting to be loaded) as the equivalent to the length of the wagon. What was the length of a wagon?
(b) We query why the wagons needed to be so long; why four and a half would not have sufficed. On what grounds do we ask that?
(c) What do we reply?
(a) Rava gives the sides of the wagon as the equivalent of the width of the wagon itself. What does he mean by the sides of the wagon?
(b) How wide was the wagon?
(c) On what grounds do we query this, suggesting that one and half Amos would have sufficed?
(d) And what do we reply this time?
(a) What problem do we have with the fact that the width of the Reshus ha'Rabim is sixteen Amos, from the formation of the wagons?
(b) What do we answer?
(c) How does that answer the question, considering that the Levi walked behind the wagon, not at the side?
(d) Considering that the two wagons traveled side by side, with the tips of the planks touching, why is the width of the Reshus ha'Rabim not twenty Amos?
(a) What is 'Chulyas ha'Bor'?
(b) Under what circumstances does our Mishnah declare Chayav someone who placing something from the street on top of it, or for taking from it to place in the street?
(c) Why does the Mishnah need to mention 'Chulyas ha'Bor ve'ha'Sela'? It could just as well have said 'ha'Bor ve'ha'Sela' (the Bor with regard to depth, and the 'Sela', with regard to height)? Whose opinion does it come to corroborate?
(d) Under what circumstances does the Beraisa which we cite in support of Rebbi Yochanan, permit ...
1. ... drawing water on Shabbos from a well that is in a Reshus ha'Rabim ... ?
2. ... drinking from it directly ... ?
(a) Rav Mordechai asked Rabah what the Din will be if someone throws an object from the street to land on a surface that is ten by four Tefachim. What exactly is the She'eilah?
(b) Rabah replied that the answer lies in an explicit Mishnah. What did Rav Yosef and Abaye say when he asked them the same question?
(c) Which Mishnah were they referring to?
(d) On what grounds did Rav Mordechai refute their answer? How did he interpret the Mishnah in a way that left his She'eilah intact?
(e) Why is the ledge or the cleft itself not then a Makom Petur?
(a) Rebbi Yochanan asked what the Din will be if someone throws something on to a wall that helped turn a former Karmelis into a Reshus ha'Yachid, even though the wall itself was not four Tefachim thick. What is his She'eilah? If the wall is not four Tefachim thick, why should one be Chayav for throwing from the street on top of it?
(b) How does Ula resolve the She'eilah? What 'Kal-va'Chomer does he Darshen?
(c) What does Rebbi Chiya bar Ashi Amar Rav as well as Rebbi Yitzchak citing Rebbi Yochanan say?
(a) Rebbi Yochanan also asks what the Din will be if someone pulls up a clod of earth measuring one Tefach from a pit of nine Tefachim (making it ten) and places it in the street. What is the She'eilah?
(b) On the assumption that he is Patur, he what second She'eilah did he ask?
(c) We attempt to resolve the She'eilah from Rebbi Yochanan's own words, to explain the Mishnah in 'ha'Zorek' that if someone throws something at a wall in a street below ten Tefachim, he is Chayav. What does Rebbi Yochanan say there?
(d) On what grounds do we refute this proof? What distinction do we draw between the cake of figs and the clod of earth?
(a) Rava asks whether one is Chayav for throwing a board measuring four by four Tefachim, if it lands on sticks ten Tefachim tall. Why is that not simply a duplication of Rebbi Yochanan's second She'eilah?
(b) Then what is the She'eilah?
(c) What is the outcome of the She'eilah?