Transcript

Shabbos 9.2-9.5 · Time4Mishna

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Although the main subject of the previous parakh in the next two Prokim is the malach of carrying on Shabbos and the different sizes, the different amounts of something which one has to carry in order to be chayev, the Mishnah has gone slightly sidetracked to discuss different examples of Asmachtus. An Asmakhta is a hint in the Torah or in Nach for a particular law. And often even a law which is Midribonon will have an Asmakhta, since this is not the actual source for the law, but it's rather a hint or a reference to that law. So the next Kabra Mishnahs will be jumping from one topic to the next very quickly. And then for the second half of the paragraph, we'll go back to the discussion of how much one needs the carry of different items to be chayev for carrying on Shabbos. Now, the haloch is that in general, for an item to be able to become tome, it has to be able to become. And in general, this is defined by something which can hold things. So if it's flat, then it can't become.
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But if it's something like a cup which holds things, then it can become tome. Of course, each material has different laws and different details.
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That is the general law. Now, based on this, one would think that a ship which can certainly hold things should be able to become tome. However, there is another halacha that something which holds more than 40 SA, which is quite a large volume, since that is not able to be carried, it cannot become tomey. However, as we said, every material has different laws when it comes to tuma. And this rule does not generally apply to things made out of earthenware. Things made out of earthenware, even if they are more than 40, can still become.
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Now, the mission says, from where do we know that every kind of ship is pure and cannot become tome? So that would include even earthenware ships and even ships which are very small and don't contain 40 SA. So how do we know that there's a special law with regards to ships? Shanem, as the posit says, the way of a ship is in the heart of the sea. Now, obviously, the way of a ship is in the sea. That's where a ship belongs. That's where a ship sits all day long. We don't need a posit to tell us that. Rather, what is the posit coming to teach us? It is coming to compare the ship to the sea. Just like the sea cannot become tome, in fact, Quite the opposite. The sea is actually a mikvah which purifies other things, but certainly it cannot become tome, since it is not a utensil. So too teaches the Mishnah based on this asmakhtar, a ship can never become. Tommy continues the misha. And now we're going to be discussing the law of Kilayim. Kilam refers to the prohibition of planting two different species together as one, and mudrabona, one is not even allowed to plant two different species near to each other because it appears as if you are planting them together as one. However, the Mishnahs and Maseches kalaim teach an exception to this, and that is known as ro.
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And this refers to the law that although in general one is not allowed to plant two different patches of two different species next to each other, if the corner of one patch is touching the other patch, that's the ro, then it is permitted. And so the Mishnu Masech's Kilayim describes as a situation where you have a small area of just 6x6t fim. And although in general one needs to leave a gap of at least six tafakim between each species, in this small square of 6x6 tfachim, one is allowed to plant no less than five different species. How so? By using the mechanism of reishtar. And if you look at the two diagrams for this Mishnah, there are two ways that this can be planted, and the Mishnah actually explains from where. Do we have a hint in Asmachta for a patch of 6x6 tfochim? Shazon besacha, Chamisha Zeraynen, the one we plant five different types of seeds in that patch. And how would that be done?
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Types of species on the four directions of the patch. And either that means, like the first diagram, that each of the sides of the patches contains the different types of species, but the corners are left unplanted so that each species only touches the corner of the other one, which is on the next side. Or another way that it could be planted is if the four corners are planted with different species and then the middle part of each side is left unplanted, but then the fifth species is planted in the middle, and again, only the corners of this fifth species would be touching any of the other species. So where do we have an asmachla for this case? Shnema, as the posse says, Kiha oretzi tsimcha, because like the ground, it will bring out its vegetation, and like a garden, it will grow its seeds. And if you'll notice, there are four different words describing growing and plants in the pasuk. And one of those four words is z, which means it seeds in the plural, which means that includes two. So the Mishnah notes it doesn't say its seed in the singular, rather it's seeds in the plural. And so together with the words taitzi and simcha and satsmia, that gives us five words which all mean basically the same thing, and all refer to plants growing. And so that is an asmakta for this law that five different types of species can be planted in this small patch is that when a man and his wife have relations together, that which exits the man's body makes him and his wife Tommy. Furthermore, even if she goes to the mikvah right after they have relations, so she purifies herself, but then a day later she finds some of that which exited her husband's body on her body. If that is the case, then she becomes Tommy again. However, there is a limit for how long after the relations this would make her Tommy, and that limit is three days. So if she finds this on her body, let's say a week later, then it would not make her Tommy. Now there is a discussion in Msech's Mikva us as to whether this is three exact days or parts of three days. But be it as it may, the Mishnah are asks, from where do we know that a woman who still has remnants from the relations on the third day after the relations Shahita Maya, that she is Tome, but no longer after the third day? Shanama, as the project says, before the Torah was given at Harsinai Hashem commanded you should be prepared for three days and separate from your wives for three days before Mattum Torah before the Torah was given. So why was it three days? The answer is because they had to make sure that everyone would be tahar when the Torah was all right, Continues the Mishnay Shemarchita from where do we know that one can bath a baby boy who just had a Bismillah in hot or warm water on the third day after the Bismillah, which falls on Shabbos, meaning from where do we know that even on the third day after the Bismillah, it is still considered a matter of life and death to wash the baby in warm water, and it would therefore be permitted to heat up water even on Shabbos because of the rule that a manner of life and death when there is a danger of life at stake, one is allowed to violate Shabbos. Shanema, as the posse says in parishes in the story where Shimon and Levi got all the people of Shechem to have a bismillah and then they attacked them. So when did they attack them? When did they find the opportune moment when the people were in such pain that Shimon and Levi could overcome them easily? Rahiba imashilishi. It was on the third day after they had the bismillah obeyosam kayavim. When they were in pain, they were still in a very similar or the same degree of pain on the third day as they were on the first and second day. And so we see from there that it is still considered a matter of life and death on the third day. And therefore you can violate Shabbos to take care of the baby in that way. All right. And the third asmakta of our Mishnah is Benayin shakoshin loshen Shalzachiris. From where do we know that one ties a string which is read berish so Hamish Talia on the head of the goat which is sent off the cliff on Yom Kippur. And what would happen as this goat was being thrown off the cliff in order to atone for the sins of the Jewish people? As it fell down the cliff, the red string was actually a strand of wool. It would turn white, and this was a sign that the sins had been forgiven. Shalem as the posse says, if your sins will be like red, they'll whiten like snow. And this is an Asmakhta for that custom on Yom Kippur. Mission of Dalit the mission now brings another Asmakhta regarding Yom Kippur. And the Torah commands you sh afflict your souls on Yom Kippur. And to fulfill this, there are five things which are forbidden on Yom Kippur. Eating, drinking, rubbing things like oil on one's body, wearing shoes, and having marital relations.
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According to many, only eating and drinking are forbidden. Mid or Isa. But being as it may, the Mishnah wants to know the source for the prohibition of rubbing oil on one's body on Shabbos.
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From where do we know that anointing is forbidden, just like drinking is forbidden on Yom Kippur. Afala Even though the following is not a proof for the matter, this posse does not prove the law. However, it's a remembrance and a sort of hint to the law. And this is actually the phrase we had back at the end of the previous peric which led us to Bring all of these asmartas. So the mission goes back to this expression of zik on the last asmart, which the mission is going to bring. So what is the source? The public says it came into him like water and into his bones like oil. So we see that water which is generally drunk is compared to oil which is generally absorbed by the body by rubbing onto the body. And we learn from there that it is forbidden to rub oil on one's body on Yom Kippur. Mishnah. We now return to the main subject of these few prokim, which is really one long list of different items and how much of that item one needs to carry out into your shosha, so rabim, or from one domain into another. On Shabbos. So the mission says Hamitsu eats him, one who carries out wood. The amount is the amount of wood which is needed to make a fire to cook an easy egg. And as we learned in the previous Perek, when discussing how much of a reed one needs to carry out to be Chayev, the easiest and quickest egg to cook is a chicken's egg, which is mixed with oil. And the truth is we're not even referring to cooking an entire egg, rather the size of a dried fig of egg. So that amount of a chicken's egg mixed with oil, which cooks very fast, the amount of wood needed to cook, that is the amount for carrying to volen spices.
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It's in order to spice up an easy egg, such an egg, like a chicken's egg, which doesn't need a lot of spices.
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That is what we use to measure. And says the Mishnah, it's torfen zaim zeh. Different types of spices would combine together, because since often you would add different spices to an egg, so they would combine to make that minimum amount.
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The shells of nuts, the shells of pomegranates, Istis this dye, usually blue dye or pua. This is another type of plant which produces red dye. The amount is qdelitzberhen begged cotton b'svacha enough to dye the small piece of cloth at the top of a svachah, which was the netting which many women would wear of their hair. So in the middle of that netting, to make it look a little bit nice, there was a colored piece of cloth. So enough dye to color that small piece of cloth. That would make one chayev for carrying out that fat dying ingredient on Shabbos. Next, says the Mishnah, things which were used for cleaning or for removing stains from different things, such as miraglaim urine that was often rubbed in stains to remove them. Nesser or virus. These are different types of herbs and vegetables which were used for cleaning. They could produce a solution which was used for cleaning.
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If one carries out enough to wash that small piece of cloth on top of the netting which was worn on top of women's hair, then he would be hud oy mer Rabihuda argues. And he says it's a different amount. It's actually the amount to pass over a stain which is found on a cloth. And if that stain is the color of blood, certain blood which comes out of a woman is Tommy. So we need to determine whether this blood was tome blood, whether it's even blood at all. So they would pass over that cloth, lots of different cleaning agents like these five things. And if the stain still wasn't removed, then they would know that it wasn't blood, because blood would be removed by these things, be it as it may be. Huda says that if you take out enough of those cleaning herbs, those cleaning vegetables, to pass over a stain to determine whether it is blood or not, that is the amount for which you would be higher for carrying on Shabbos.