SHABBOS 116 (8 Tamuz) - Today's Dafyomi study is dedicated to the memory of Dr. Moshe Gottlieb, Moshe Ze'ev ben Chaim Shlomo Yosef ha'Levi z'l, who healed the sick of Jerusalem and Israel with Chesed. Dedicated by his loving family on the day of his Yahrzeit.


(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 Hash-m killed some of them] ;

3.The former was "Va'Yis'u me'Har Hash-m";

i.(Rav Chama bar Chanina): They veered from Hash-m (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 Hash-m 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).


(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 Hash-m).

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 Hash-m and deny Him (this is how they were raised), Minim recognize Hash-m and deny Him!

2.It says about Minim "V'Achar ha'Deles veha'Mezuzah Samt Zichronech" (they remember Hash-m 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 Hash-m's name, which was written in Kedushah, into water - Minim, who arouse envy and animosity between Yisrael and Hash-m, 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.


(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).


(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)!


(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!


(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 Hash-m la'Ma'anehu" (we do whatever is necessary to honor Hash-m).

(h)Question: How does flaying it entirely honor Hash-m?

(i)Answer #1 (Rav Yosef): This [cools the meat, which] prevents it from rotting.

(j)Answer #2 (Rabah): It would be dishonorable if Kodshei Hash-m 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 Hash-m 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!