What is the Chidush that one may walk outside wearing Tefilin on Erev Shabbos close to dark?

Rashi: We are not concerned lest he go out with them after dark.

Rav Elyashiv: Why did we need the reason that one may not divert his mind from Tefilin? One who goes out wearing Tefilin is not Chayav Chatas, for it is not considered a load, even according to the opinion that there is no Mitzvah on Shabbos. We do not decree lest one transgress a decree (Isur mid'Rabanan - 11b)! The Vilna Gaon answered that Abaye and Rava argue about our Mishnah - Samuch (shortly before) dark, a tailor may not go out with his needle. Abaye forbids even in Karmelis, and Rava permits. We can distinguish Samuch (i.e. half an hour) before dark from 'Im Chashechah' regarding Tefilin, i.e. a few minutes. Im Chashechah, Rava agrees that we decree due to a decree; we permit Tefilin only because one may not divert his mind from them. We brought a Beraisa that forbids a tailor to go out with his needle inserted in his garment Im Chashechah, and established it like R. Yehudah, who obligates a craftsman in such cases. If so, it should be forbidden even Samuch! We can say that the Beraisa comes to teach the primary law (he may not go out...); it did not teach when the Isur begins. However, why was the Beraisa difficult for Rava? He agrees that Im Chashechah, we decree due to a decree! It seems that this is only when the Melachah is done in the normal way, like the Ran said below.

How can we learn from a Kal v'Chomer from the Tzitz? It had Hash-m's name exposed. In Tefilin, leather covers Hash-m's name?

Etz Yosef, citing Tosfos Yoma 8a: It is not an absolute Kal v'Chomer mid'Oraisa; it is mid'Rabanan. Even though there is a stringency of the Tzitz, Tefilin have an advantage over it - they have Hash-m's name many times! Therefore, it was proper to enact to constantly touch them.

Since one may not divert his mind from Tefilin, why do we need another reason to forbid sleeping with Tefilin on (lest he pass gas)?

Etz Yosef citing Tosfos Yeshanim: Hesech Da'as applies only when he is awake.

Rav Elyashiv: The Gemara implies that one must think about Tefilin every moment that he wears them. Many Rishonim say so. The Rosh (Berachos 3:28) says that Hesech Da'as is frivolity. One may engage in other matters and forget Tefilin, as long as he is not frivolous. If so, why did we not decree about Tefilin close to Shabbos? Darchei Moshe (OC 252:9) answered that he need not think about Tefilin every moment, but he must remember not to do anything lowly or frivolous or an Isur with Tefilin. This includes moving or wearing them on Shabbos!

Daf Al ha'Daf citing Reshimus Shi'urim (ha'Grid Soloveitchik, Sukah 39a): If Tefilin are one Mitzvah, why do [Ashkenazim] make two blessings on them? Lehani'ach is on the Mitzvah to don them, and Al Mitzvas pertains to Kedushas Tefilin. As long as Tefilin are on a person, he is humble and fears Shamayim (Rambam). The first is a Mitzvah like Lulav and Shofar; the latter is for the person to be wearing Tefilin. A Person without Tefilin is lacking. A head that did not put on Tefilin is called 'Poshe'ei Yisrael b'Gufan' (Rosh Hashanah 17a). This is why R. Tam says that two Berachos apply to the head Tefilin, but only one to the hand Tefilin. "V'Ra'u Kol Amei ha'Aretz Ki Shem Hash-m Nikra Alecha v'Yar'u Mimeka" refers to the head Tefilin (Menachos 35b). The Rosh blessed Oter Yisrael b'Sif'arah Samuch to the head Tefilin. The Mishnah Berurah (252:54) says that one may go out with head Tefilin Samuch to dark; we are not concerned lest he forget to remove it before dark, and he will need to eliminate and carry them four Amos in Reshus ha'Rabim, for there is a Mitzvah to touch them constantly. Sha'ar ha'Tziyun brings sources that the Gemara discusses specifically head Tefilin.

Why must one check his garment on Erev Shabbos?

Rashi: Perhaps something is wrapped in it, and he will take it outside.

Rav Elyashiv: Chananya obligates everyone to check. Even though he said 'Chayav', the Shulchan Aruch (252:7) says that it is a Mitzvah to check. We must say so, to avoid contradicting the Mishnah, which obligates only a tailor and scribe not to go out... However, the Vilna Gaon says that our Mishnah discusses Samuch to dark; then, only a tailor and scribe are commanded. Chananya teaches that Im Chashechah, everyone must check, and all the more so on Shabbos itself. One need not check Shabbos clothes in which he never puts something, just like one need not check [for Chametz] a place where Chametz is never brought. In the house, one may put something in a pocket - it would be a decree on a decree to forbid. (NOTE: Shortly after this we explain why.) Rashi says 'lest something is wrapped in his garment', for in those days, they did not have pockets like we have today.

Daf Al ha'Daf citing Yad Yehoshua: Tosfos (11a) says that if a tailor would forget the needle, there is no Torah Isur, like it says in Bava Kama (26b). This is not Meleches Machsheves! Rather, he will forget to put away the needle before Shabbos, and later he will forget that it is Shabbos and go out. Likewise, Chananya decreed lest one later remember the item and forget that it is Shabbos. To decree lest he forget the item would be a decree on a decree. R E.M. Horowitz says that also Rava agrees that in such a case, we decree due to a decree, for the primary decree is lest he forget. We cannot decree about one who forgot! Mo'adim u'Zmanim (7:140, b'Hagahah) says that someone requested a Tikun, for he forgot and was Motzi to Reshus ha'Rabim. The Grach said that this is Mis'asek; it is not Meleches Machsheves, and does not require a Tikun. He needs a Tkun for transgressing the Chiyuv to check his garments before Shabbos. This requires investigation, for Tosfos implies that Mis'asek is forbidden mid'Rabanan! He asked only about Rava, but not against Abaye, who decrees due to a decree! It seems that Grach holds that Chachamim could not decree about Mis'asek, for he does not know that he transgresses! R. Akiva Eiger (Teshuvah 8) says that in the entire Torah, Mis'asek is Asur, just there is no Korban. On Shabbos there is no Torah Isur, for it is not Meleches Machsheves. Mekor Chayim (431) disagrees. He asked why one who did not check for Chametz transgresses Bal Yera'eh. He is Mis'asek! He answered that Bal Yera'eh is Shev v'Al Ta'aseh, therefore even Mis'asek is forbidden. For Shabbos, Chachamim decreed about all who are exempt because it is not Meleches Machsheves, e.g. Melachah she'Einah Tzerichah l'Gufah.

Why is this is a great law of Shabbos?

Rashi: It can prevent one from transgressing.

Rav Elyashiv: One must check just before dark, and all the more so on Shabbos itself, before going out!

Why does he say 'we do not scream and the cure will come soon'?

Maharsha: Do not say that he will not be cured on Shabbos, only on a weekday, when one may pray for a cure. A cure will come on Shabbos without Tefilah, like it comes via Tefilah on a weekday.

Iyun Yakov: This is like we say, anyone who guards Shabbos properly, all his sins are pardoned (118b). We read "[Shomer Shabos] me'Chalelo" like 'Machul Lo' (he is forgiven). It says "He forgives all my sins... He cures all my illnesses." This is why in Shemoneh Esre, the Berachah of Refu'ah follows the Berachah of pardon (Megilah 17b).

Rav Elyashiv: Poskim infer that one may not pray for a Choleh on Shabbos. Why do we make a Mi she'Berach for Cholim on Shabbos? Rema (OC 288:10) permits only for one who is in mortal danger. The custom is to do so even without danger; She'elas Ya'avetz (1:64) berated this, and said that he would abolish it if he could. After praying for them, we say 'Shabbos Hi mi'Liz'ok' - this does not help! Also Yekum Porkan and Birkas ha'Chodesh include Tefilah for Cholim. The Yerushalmi asked, why may we say 'Re'enu Zunenu' in Birkas ha'Mazon? It answered, since it is Tofes Berachah, it is permitted also on Shabbos. The Halachah is, if one began Atah Chonen [or other Berachos of Shemoneh Esre] on Shabbos, he finishes it. One should pray all 18 Berachos on Shabbos, just Chachamim did not burden us to do so. We must say like the Yerushalmi. It seems that Tofes Berachah is a fixed text that one says even if he does not need the matter. Therefore, it is not considered requesting needs on Shabbos. There is a weak Heter to request spirituality on Shabbos; it is permitted on Rosh Hashanah even on Shabbos. We permit requesting a nice Esrog on Tu bi'Shvat that falls on Shabbos.

What is the meaning of 'it can have mercy'?

Maharsha: The Rif (Alfasi) explains, the merit of Shabbos will have mercy. It seems that R. Yosi and R. Yehudah also discuss Shabbos. They agree that one may not scream on Shabbos. They hold that 'Hashem will have mercy on you' addresses the Choleh; it is not Tefilah. Even without Tefilah, He will have mercy on you!

Iyun Yakov: Shabbos sweetens (softens) all Dinim, and Chesed and mercy descend to the world. Also, via the Mitzvos of Shamur and Zachur, two advocating angels are created; they say "v'Sar Avonecha v'Chatosecha Techupar" (119b).

Daf Al ha'Daf citing the Admor of Strikov: The Mevaker wants to pray, just he refrains due to Kevod Shabbos. This is Kiyum Shabbos via Shev v'Al Ta'aseh. The reward will be a cure! Similarly, R. Meir holds that via refraining from screaming, the cure will come soon.

Why does he pray for him 'amidst all Cholei Yisrael'?

Rashi: Since he includes him with others, his Tefilah is heard in the merit of the Rabim.

Iyun Yakov: Three testify about each other - Hash-m, Yisrael and Shabbos. It testifies "u'Mi k'Amecha Yisrael Goy Echad ba'Aretz."

Who was Shevna Ish Yerushalayim?

Rashi: Shevna was a great man in Yerushalayim.

Why did he say 'rest b'Shalom'? We said in Berachos (64a) that one says b'Shalom to a Mes, but not to a Chai!

Maharsha #1: The text here should say l'Shalom. So is the text of Rif (Alfasi). Even though one may not pray for the Choleh, he may bless him with Shalom, when he enters and leaves.

Maharsha #2: In Berachos discusses when his friend goes away. Here, the visitor leaves the Choleh. It is different, like I explained there. (Saying 'b'Shalom' to one who goes away, it implies that while going he will have Shalom, but not in his destination.)

Iyun Yakov: I explained there why one does not say b'Shalom to a Chai (it implies that he should die and go the world to come, where there is no hatred, envy or competition, only Shalom). Here, he says that a cure will come soon, so clearly he refers to Shalom in this world.

Why was it difficult to permit Bikur Cholim and Nichum Avelim on Shabbos?

Rashi: It pains [the one who visits him].

Rav Elyashiv: Even so, they permitted it due to the Mitzvah. Poskim berated those who go only on Shabbos; the Heter was with difficulty, for one who cannot go during the week! Surely if one visited a Choleh during the week, and it is needed also on Shabbos, one may go on Shabbos.

Maharsha: The Rif (Alfasi) says, it is lest he scream.

Why would R. Elazar sometimes bless in Leshon ha'Kodesh, and sometimes in Arame'ic?

Rav Elyashiv: If the Choleh understood Leshon ha'Kodesh, he blessed in Leshon ha'Kodesh; if not, he blessed in Arame'ic for 'the merciful one', i.e. Hash-m) should guide you to Shalom'

Why may one not request his needs in Arame'ic?

Ha'Kosev: We are commanded not to pray via intermediaries! Why should one never request his needs in Arame'ic? Also, do angels [other than Gavriel] not know Arame'ic?! It seems that Chazal add a warning to pray with intent, and not by rote. He should fully believe that via his Tefilah, Hash-m overrides the Ma'arachah, Mazal or star opposing him. Also angels appointed over the Mazal or star do as Hash-m wants. Heaven forbid to think that angels must take his Tefilah inside! Hash-m hears it and commands the angels. Tefilah in Arame'ic is not enough for angels to submit to his request. Tefilah in Leshon ha'Kodesh, with which the world was created and angels use it, it is proper to be accepted, and angels bring it inside.

What is the meaning of 'the angels do not deal with his prayer, for they are not Makir Arame'ic'?

Rashi: They do not bring it inside the curtain.

Tosfos: Only Gavriel knows Arame'ic - he taught the 70 languages to Yosef (Sotah 33a). It is astounding - angels know thoughts in the heart, but they do not know Arame'ic?!

R. Akiva Eiger citing Tamim De'im 184 #1: Angels understand languages very different than Leshon ha'Kodesh, and all the more so Arame'ic, which is close to it! Rather, they do not raise Tefilos in Arame'ic, lest ignoramuses not learn Just the contrary!

R. Akiva Eiger citing Tamim De'im 184 #2: Angels understand only Leshon ha'Kodesh. Women may pray in other languages only b'Tzibur, or if they pray with tears or due to Ona'ah, for the gates of tears and Ona'ah are never locked.

Maharal: Even though angels know thoughts in the heart, they do not know Arame'ic. They act only upon speech, which is [a level of] action and seen, but not on intent. If one prayed purely in his heart, it is not Tefilah at all! (NOTE: We find "Terem Yikra'u va'Ani E'eneh" - that is not answering prayer, rather, doing what he wanted to request.) Angels' speech is only in Leshon ha'Kodesh, so they act only upon it. If one prays in Leshon ha'Kodesh, even if he did not intend, angels act on his words.

Daf Al ha'Daf citing Pores Yosef: The Ari Zal distinguishes. Mal'achei ha'Shares serve Pnei ha'Shechinah; they know even people's thoughts. Other angels know only the matter for which they were sent, but nothing else. (NOTE: This would explain why the angel sent to fight Yakov needed to ask his name. However, it was the Sar of Esav (Bereishis Rabah 77:3), who is the Satan (R. Bechayei Bereishis 26:19). His knowledge is awesome! - PF) Yehudah Ya'aleh (1 OC 40) says that Tosfos asked properly, for here it says that Mal'achei ha'Shares are not Makir Arame'ic.

Ha'Kosev: 'The angels do not know' means that they do not esteem it. If angels know people's thoughts, they know his intent [even if he requested in Arame'ic]! Chazal said that Gavriel knows all 70 languages - perhaps this refers to Hash-m's influence of Sechel on the lower world. Micha'el is at a higher level, like we find in Daniel.

Etz Yosef: Some explain 'they are not Makir Arame'ic', i.e. they do not love it. This is like Makirei Kehunah - one gives Matanos Kehunah to a Kohen that he loves.

Rav Elyashiv: Some say that angels despise Arame'ic because it is flawed; it was taken from several languages.

Are there exceptions to this rule [that an individual may not pray in Arame'ic]?

Etz Yosef (Sotah 32a, citing Tamim De'im): If he prays with great Kavanah, Hash-m heeds it in any case.

Daf Al ha'Daf: In Sotah 32a, we say that an individual needs angels to help him, so he must pray in Leshon ha'Kodesh. A Tzibur does not need this, so they may pray in Arame'ic. The Chasam Sofer here says that an individual in the Tzibur may do so, but not the entire Tzibur, lest Leshon ha'Kodesh be forgotten. Kaf ha'Chayim (101:4) holds that the Heter is only for a Tzibur praying in Arame'ic; an individual praying amidst a Tzibur is considered an individual. Beis Yosef (OC 62) questions Kolbo, who says that a Tzibur may recite Shma in any language, but an individual may not. Keri'as Shma is not requesting needs!

How does 'the Shechinah is with him' answer the question?

Rashi: The one who prays does not need angels to bring his Tefilah inside the curtain.

Rav Elyashiv: Seemingly, this applies to all Tefilos said near a Choleh, even for other matters.

One who visits a Choleh, how does he wrap himself?

Rashi: He sits in fear of the Shechinah, and does not face to the side.

Daf Al ha'Daf: The Shlah (2 Pesachim) says that it is like one wraps with a Talis in Beis ha'Keneses, for honor of the Shechinah. Shevet Yehudah disagrees. Rather, he wraps his garments modestly like one who enters in front of the king, He does not lower them in back of himself, light one who goes in the market. Tzitz Eliezer says that Rashi is like the Shlah. He wrote similarly about judges wrapping themselves with a Talis.

Rava teaches just like Rav Anan! Why was Rava's teaching brought afterwards, after the Beraisa?

Rashi: In the text of R. Yakov (Rashi's Rebbi), Rav Anan taught 'the Shechinah is So'er (Mevaker) a Choleh - we read "Hash-m Yis'adenu Al Eres Devai" like 'Yis'arenu'.

Maharsha: Nedarim 40a supports this.

Why may an important person read by light of a lamp?

Rashi: He normally does not tilt it even on a weekday.

Rav Elyashiv: One opinion holds that one may not burn Shemen Sereifah (Terumah oil that must be burned) for Ner Shabbos, lest he tilt the lamp. We do not say that an important person is permitted! That is because it is a Mitzvah; even an important person might tilt in order to do the Mitzvah properly.

Daf Al ha'Daf: Pri Megadim (MZ 275:8) permits reading the Hagadah by light of a lamp on Shabbos if he does not know it by heart. The Aseh of telling Yetzi'as Mitzrayim overrides the Isur mid'Rabanan. Why does the Aseh of Talmud Torah not override it? Rav S.Z. Auerbach said that Chachamim permitted Hagadah. It is a Mitzvah Overes; if he does not do so today, he lost the Mitzvah. If we always permit learning by light of a lamp, he will come to tilt. Merafsin Igra (p. 140, 150) says that one who does not know the Hagadah by heart would totally lose the Mitzvah. If one may not learn Torah by light of a lamp, surely he knows some Divrei Torah by heart; he can learn them. Why does Pri Megadim permit Hagadah? Chachamim nullified the Mitzvos of Shofar and Lulav when Rosh Hashanah and Sukos fall on Shabbos! The Kolbo answered that the Hagashah is considered like chapter headings, upon which one elaborates explanation. There was no decree against chapter headings (13a).

Why did R. Yishmael ben Elisha say 'how great are Divrei Chachamim, who forbade reading by light of a lamp!'?

The Vilna Gaon, cited in Maharatz Chayos, Divrei Eliyahu and Daf Al ha'Daf: For every Mitzvah there are simple reasons and hidden reason. Even when the simple reason does not apply, the hidden applies. E.g. Chachamim forbade milk of Goyim. Even nowadays that Tamei animals are not common among us, it is forbidden (Rema YD 115). The reasons were not revealed, for the reasons for two Mitzvos were revealed, and the greatest Chacham stumbled in them. "Lo Yarbeh Lo Nashim" - Shlomo relied on his Binah, which was greater than all others'. He thought 'I will take many, and they will not veer my heart.' In the end, "Hitu Es Levavo" (Sanhedrin 21b). Our Mishnah forbade reading by light of a lamp. It did not give the reason [lest he tilt it]; the Beraisa did. R. Yishmael thought that he will read and not tilt. He said, how great are Divrei Chachamim in the Mishnah, who forbade reading by light of a lamp, without giving the reason! Anaf Yosef citing Shevilei Emunah - he stumbled because he knew the reason, like the Beraisa taught. Had he not known, he would not have transgressed!

Rav Elyashiv: The Mishnah taught 'a Zav should not eat with a Zavah lest they come to sin' - the reason was clear, so there is no problem to teach it. The Yerushalmi is unlike the Vilna Gaon. In it, R. Yishmael said 'how great... who said... lest he forget and tilt! Maharatz Chayos - this is a printing mistake; the Yerushalmi should say like the Bavli.

Daf Al ha'Daf citing Divrei Eliyahu: The Vilna Gaon was careful about exposed liquids, even though snake venom is not common among us. Shamayim caused Shlomo and R. Yishmael to stumble (or almost stumble) in the simple reason, to show them that there is also a hidden reason.

Why did he write on his ledger 'I read by a lamp on Shabbos and tilted it'? It should have sufficed to write 'I am Chayav Chatas!'

Rav Elyashiv: One who eats Chelev nowadays must write the amount that he ate. Perhaps a later Beis Din will clarify that a k'Zayis is bigger than we think, and really, he is not Chayav Chatas! Similarly, tilting a lamp is liable for burning. One opinion holds that burning is only a Lav, and there is no Korban for it.

Why did he specify a fat Chatas?

Rav Elyashiv: One who engages in the laws of Chatas, it is as if he offered a Chatas (Menachos 110a). Regarding bringing the Chatas itself, he was Yotzei via learning the Parshah. However, there is also 'Kohanim eat, and the owners get Kaparah', i.e. additional Kaparah. For this, one must bring a Korban and Kohanim eat it! He specified a fat Chatas, for it was needed only for Kohanim to eat it. However, even one who engaged in Chatas is obligated to bring one, just as long as he cannot, it is considered as if he brought it. If he was exempted, he would not be able to bring one just for Kohanim to eat! Rather, it is a Klal of Korbanos to bring a choice Korban - "Mivchar Nedarecha."

Daf Al ha'Daf: MIkra'ei Kodesh (68a) says that according to Rava, even while the Mikdash stands, one can be Yotzei via engaging in the laws of Chatas. Our Gemara refutes this. (NOTE: Also, witnesses obligate someone to offer Korban Chatas, according to R. Meir (Kerisus 11b). We take a security from someone Chayav Korban if we susp.ect that he will not offer it (Erchin 21a) Do these discuss only a woman or ignoramus unable to engage in the Parshah? - PF)

Daf Al ha'Daf: Magen Avraham (334:34) says that one who was Mechalel Shabbos must give Tzedakah according to the cheapest lamb at the time. Igros Moshe (OC 1:175) this is for an Oni, but an Ashir must give the amount of a fat lamb, like R. Yishmael. (How can we learn from him to obligate Ashirim? Perhaps he wanted to bring a fat Korban amidst Midas Chasidus! - PF)

Would only R. Yishmael waive his honor for the sake of Torah? Would other Chachamim waste time and wait for someone to the fix the lamp?!

Rav Elyashiv: Indeed, R. Chananel forbids any great person. It seems that he had a different text. The Halachah follows our text - a Stam great person is permitted.

How could R. Yishmael stumble b'Shogeg? Hash-m does not allow Tzadikim to stumble in eating Isur (Tosfos DH R. Nasan), and the Ari Zal said that one who does not eat Mashehu Chametz on Pesach will not be Chotei the entire year (Be'er Heitev 457:1)!

Daf Al ha'Daf citing Pardes Yosef (Shemos 12:15): Mashehu of Chametz is not called Achilah of Isur. Mishneh Halachos (15:158) - we are concerned only for amount for which there is a punishment. (NOTE: Be'er Heitev said 'Nizhar mi'Mashehu Chametz', which could include owning it. However, he wrote so on 457:1, which discusses eating Chametz. - PF)!

Mishneh Halachos (15:158): A Tzadik would not eat a forbidden food, but he could stumble and eat a food at a time that it is forbidden, e.g. Chametz during Pesach.

Daf Al ha'Daf citing R. Yechi'el Feinstein: R. Yishmael transgressed Chachamim's fence b'Mezid, therefore he lost the Shemirah even from Shogeg. Rav C. Kanievsky explained, this is why he stumbled in a Chiyuv Korban, even though Hash-m does not bring Takalah to Tzadikim (Nedarim 10a). (NOTE: Nedarim 10a discussed Chasidim Rishonim. Surely R. Yishmael was a great Tzadik and Chasid, but perhaps the guarantee was only for earlier Chasidim, e.g. those who prayed nine hours each day (Berachos 32b). - PF)

Daf Al ha'Daf citing R. Simchah Zissel Broida: One who does not eat Mashehu Chametz on Pesach will not stumble in eating any Isur the entire year. He could stumble in other matters.

Why would R. Yishmael ben Elisha bring a Chatas for tilting a lamp? A Kohen Gadol brings a Korban only if he erred in Hora'ah!

Daf Al ha'Daf citing R. C. Kanievsky #1: This was not R. Yishmael ben Elisha Kohen Gadol. There was another R. Yishmael ben Elisha who was not a Kohen Gadol. Also, there was no Shemen ha'Mishchah in Bayis Sheni, so the Kohen Gadol was like a commoner regarding Chatas.