Split: Chidushim on Daf Yomi

Benephraim, first the gemora in shabbos 96,2 derives from a pasuk carrying as the is levi camp in the midbar where Moshe Rabbenu resided was a public area so they should not take anything from home to Moshe Rabbenu when tbey go to ask a shaila from him. Tosfas there ezplains that it is not enough that it was in the mishkan when loading the wagons but we need a pasuk because carying is a weak melacha explained above. The reverse of taking in from public area to a private area is known through a savoro what is the difference which direction. Look at Tosfas there entitled hachnosa which I think answers your question.

Tosfas says that carying Is a מלאכה גרועה. We cannot argue with the facts. Why would you think otherwise? Did you look at the Tosfas ב,א ד’ה פשט בעה’ב and צ’ו,ב ד’ה הכנסה?

שבת ג,א

To be biblically chayev on carrying two actions are required an עקירה, displacement and הנחה replacement.
Rashi on 74,1 explains the gemora’s question וכי מותר לאפות פחות מכשיעור are you allowed to bake smaller than the measurement of fig would assur biblically as a חצי שיעור half a shiur but the Chacham Tzvi 86 says that it only applies to food because we cannot add to it once its being baked only before we place it in the oven. The issur would only be rabbinic. So the question is an akira, is it a half melacha or no melacha at all? Could be that Rashi follows his view and counts akiras because they can be completed and they are considered a half a melacha whereas Tosfas ד’ה פיטורי like Rashi’s teachers, counts the stretching of the hand like the Chacham Tzvi and not the akira.

Rambam Hilchas Shabbos (1,15-16) If two people do a melacha on shabbos either each one does half of it, one does the akira and the other the hanacha or they do the whole melacha together and one is able to do it by himself, they are both patur. If none are able to do it by themselves and they did the whole thing together, they are both chayev. If one is able to do it and the other is not, the one able is chayev and the other is patur.

שבת ד,א

Tosfas questions why is the one placing the bread in the oven on purpose is chayev misah when his admonishment is a safek as maybe he will remove it? Tosfas answers that we judge as it is now. Normally it will bake. The baking does not require any action any more.

The requirement of 4 amos to place to or remove from is required because usually a person places something on a sturdy place. Tosfas says a place is considered 4 amos.

שבת ה,א

The hand has a chashivus and considered 4 amos. Rashi in Kesuvas (31,2) says that this applies to the halacha that a person can acquire ownership within his 4 amos, so one gains ownership from what is placed in his hand.
The Baal Hamoar Shabbos 96 explains that beside the reason of halacha Moshe Mesinai it is also logical that carying 4 amos in public domain is chayev as the 4 amos acquires ownership so you carry from prive domain to a public domain.

The Aruch Hashulchan in O’CH 345 explains that in the olden time there was a main road where all other roads would meet. The houses were in an alley closed on one side and meeting this main road on the other side (movo). The main road had doors on each side but open at nigh 16 amos wide. This is derived from the mishkan were all the tents would converge to the Moshe Rabbenu’s tent where all 600,000 people gather and the wagons to the mishkan took up 16 amos.
Most agree that 600,000 is required. Rav Moshe in Igros Moshe O’CH (4,87) says that a city having 12 mil by 12 mil where this amount of people gather makes it a public domain considering it a platyeh godaloh. The Aruch Hashulchan says that each street is judged for itself.
The RMA O’CH 346,3 says that currently all of our streets are considered karmelis, only rabbinical. This is the the view of most poskim and therefore we can make an airuv with a tzuras hapesach without actual doors. Most poskim’s view is that cars don’t can included in the count. We have houses on each side of the road with street lights which limit the public movement. There are other roads circumventing the main road, so the main road is not as important as it used to be.

שבת ט,ב

מנחה גדולה 12:30, early mincha a normal day when the night is as long as the day six and half hours starting at 6:00 in the morning.
3:30 מנחה קטנה late mincha nine and half hours

The RMA in SA O’CH 232 says that the custom is to allow a big meal at the early mincha and small meal and the late mincha. People will remember to daven as they usually daven in a shul.

Tosfas says that even though maariv is voluntary, we should still be careful not to be mevatel for no reason. Once a person says it, he makes it obligatory. Currently, since everyone davens maariv, why don’t we have the shliach tzibur repeat the shmonei esrei for maariv? Maybe, since it was voluntary originally it was never instituted. The MB 237,1 says that it became a mitzva which cannot force the repetition.

שבת י,א

How to dress for davenen? A person should recognize that by shmonei esrei he is standing in front of Hashem, the King of Kings.
Therefore, he should dress the way he would dress in front of a Jewish king. He should wear a hat and a jacket. See MB O’CH 91 s’k 12. The MB O’CH 8,4 also quotes the Bach that one should cover his head with the talis for the whole davenen because this brings to humility and kavono as he is not so distracted and yiras shomayim.
Certainly the shliach tzibur should follow the majority of the mispalelim as he is their representative. The shul can set rules for the requirement for the shliach tzibur.

The tur in the beginning of CM explains that the judges by judging correctly keep up the world as the world stands on justice. The GRA explains that the judgement has two parts one, correct judgement according to their argument and two making sure that their are consistent and they are not lying by being familiar with worldly knowledge.

The servitude in Mitzraim started from Yitzchok Avinu even though Avraham Avinu was told at the bris ben habesorim about it thirty years earlier. As the the child of his was in the information told to him who was Yitzchok. Being in Mitzraim for 210 years is implied in the difference between ישחק and יצחק. This was the mistake of the bnei Ephraim when they got out of Mitzraim thirty years earlier calculating from bris bnei habesorim. They got murdered by the Phelishtim and Yechizkiel Hanovi saw them being revived in Bikas Dura. This is described by the Targum Yanoson in the beginning of Parshas Beshalach. Hashem did not lead the Jews out the short way as they would have seen 200,000 dead bodies there and get so freightened that they would have returned to Mitzraim.

שבת יא,ב

There is an argument about wearing a plastic rain protector on a hat based on the gemora כל אצולי טינוף לא קא חשיב see the RMA O’CH 301,14 Reb Moshe assers because it protects the hat and not human being but others say that in a big rain it also protects the human being. We don’t have a biblical public domain, it becomes part of the hat and we are not concerned that he will carry it when the rain stops.

שבת יג,ב

כל הפוסל את התרומה מטמאה משקה להיות תחלה a sheni letuma would make teruma a shlishi and no further will make fluids be a rishon. The SA O’CH 158,4 if someone dunks anything in seven fluids that is machshir יד,שחט,דם
ייו,דבש,שמן,חלב,טל,דם,מים wine, honey, oil, milk, dew, blood and water should wash his hand before. We don’t follow this halacha except by the Pesach seder. The Taz O’CH 473 questions why is the peasch night different? Some say that the children have something else to ask. Maybe, this reminds us as a symbol of redemption and the rebuilding of the Beis Hamikdash when these laws will be relevant.

שבת יח,ב

The Ran in the beginning of Perek Kira explains that the covering of the coals can be done partially because it is a haker, reminder not to touch it to make it burn better. We put a metal plate, blech on the gas as a reminder so even if we don’t cover the knobs, it acts as a reminder.

This is a correction to reply #1840405 should be SA O’CH 108,8

שבת כא,א

The Tosfas Yeshonim on the side says that lighting on shabbos with bad lights we are worried that it might go out and he cannot relight it and he will disturb his shalom bayis.

שבת כא,ב

The Taz in O’CH 673,9 brings the Trumas Hadeshen that even if we light earlier on shabbos, if it goes out we don’t have to relight the candles otherwise how can we light with bad lights maybe they will go out and he will not be able to relight it when he was not yet yotzei the mitzva when he lit. The Ramban says that we don’t worry about the light going out on shabbos as it is not possible to relight therefore the chazal considered it an onas and never instituted a prohibition for that. The Rif brings a proof that כבתה אין זקוק לה from the fact that we can light on shabbos and uses a double expression that we don’t relight. Explains the Ksav Sofer that the Tur says that we don’t care that it might go out and he will relight it again on shabbos as we don’t have to relight it. He got the idea from the Rif’s words. He holds that from the weekday is no proof as being negligent to relight we don’t worry and to forget is an onas as follows.
Rashi says that on a week day he will be negligent and not relight it, why doesn’t he say that he might forget? The Pnei Yeshuah says that would be an onas as we mentioned by tefila SA O’CH 108 he can say two shmonei esreis if we procrastinated to daven mincha and then he forgot. Tosfas might hold that to forget is not an onas.

The Meiri says that the finding of pitcher in itself was a neis the first day. This encourages us to learn Torah which is compared to the lighting of the oil. The Chasam Sofer explains that we are mechadesh new findings hidden in the Torah. The Hafloah says that a kashye is heavenly intervention. He compares this to a simple person who finds a diamond. He goes to a goldsmith telling him to cover it in gold as he enjoys seeing gold. The goldsmith is not an expert, so he lives some holes. The simpleton only sees the gold but the smart one sees the diamond besides the gold. Through the kashye the diamond gets revealed. This can also be compared to the well that was bitter and they added a bitter tree and it became sweet. The Torah sometimes is bitter because of lack of understanding. Through Hashem’s intervention we throw in it a bitter tree, a kashye, which is bitter without an answer but when we find an answer, it becomes sweet. Reb Moshe ztz’l says that the fact that oil burns is the neis.

The Ksav Sofer explains that whether by Chanukah we are obligated to relight it when the candles go out is dependent on the two answers above of the Beis Yosef. If we say that they divided the oil into eight parts, we are obligated to relight as an eight can burn a little, so the neis was that it burned longer. In order to commemorate the neis we must make it burn long. Whereas if they poured in the whole oil for the second they it could not have burned even a little if something was not left over, so even burning a little is a neis and therefore we commemorate the neis by not relighting it.

שבת כב,א

The lighting is the mitzva and not the resting. That is why we make a brocho להדליק and not על הדלקת הנרות. Some say להדליק נר חנוכה. Asks the Har Tzvi how can they light in Jerusalem outside and then close the door? If there is a wind it will blow it out. Maybe we rely on the fact that it did not go out when it was lit, so it wont go out afterwards. We say בימים ההם בזמן הזה we should have said בזמן ההוא? The Ran explains that Nissan is a time of the redemption, so we will be redeemed in Nissan as there is a koach hidden in Nissan which we are reawakening. Similarly, we are reawakening now the neis that this day has experienced before.

The Rivash explains that currently we light inside so we publicize the neis by lighting in the shul with a brocho even though the sefardim don’t make brocho on a custom like Halel.
There is a custom to light in the morning in shul without a brocho. This is based on the Rambam who says that whenever the menorah is cleaned, it is also relit, so in the morning it was prepared for the afternoon and was lit. The Rashba holds that it was only cleaned but not lit. The question is what is the use of lighting it when you can’t really see the light in the sunlight? My answer is that this is a commemoration of the Mikdash and not for publicity and therefore it does not have to be seen.

שבת כב,ב

Tosfas explains that if you have two items on is constant and the other for publicity, if it is question of precedence then the constant comes first whereas if it is question of one or another but not both then publicity comes first. Therefore on Yom Tov we say a Yom Tov shmonei esrei with Shabbos in it and not a Shabbos shmonei esrei with Yom Tov in it.

We mentioned before that according to the Trumas Hadeshen if someone light Chanukah lights shabbos before night is still mekayem the mitzva and if it goes out early, he still does not have to relight it also paskened in SA O’CH 673,2 . The Taz 673,8 argues on it. First the lighting is the mitzva done erev shabbos. Second, the question is asked by the Har Tzvi (2,115) that according to the Nekumai Yosef quoted above that erev shabbos is considered like the melacha of havara is complete even if we say that a fire is like an arrow, so according to this he is not lighting Chanukah lights shabbos but erev shabbos before the mitzva? He explains that he is not chayev on the melacha because the work is completed erev shabbos but his action only comes to fruition on shabbos.

שבת כד,א

Time to mention my ruling, when the Rav was there, by Rosh Chodash Chanukah where the shliach tzibur forget to say Yaleh Vayovo by mincha and remembered after saying al hanisim. He goes back to say Yaleh Vayovo, does he have to repeat al hanisim? Tosfas emphasis that al hanisim is to publicize the neis. Therefore as the shliach tzibur who did publicize the neis once, does not have to repeat al hanisim again as it is a tircha detziburei, a hardship on the tzibur, but if this happens to the individual he should repeat it. If it happens in the morning, he does not repeat Yaleh Vayovo either because of hardship as he will daven musaf where Rosh Chodesh is mentioned.

שבת כה,א

Tosfas in Bava Metzia (43,2) starting Hachoshav explains that Pigul, thinking of eating not at its time means not realy thinking but talking/ The Rambam Hilchas Pisulei Hamukdoshin (16,1) argues.

שבת כו,ב

The hebrew mumbers are different than other words. The male ends with a heh whereas the female does not.
שלשה על שלשה are tefochim whereas שלש על שלש are etzbaos.

mobico, see https://www.theyeshivaworld.com/coffeeroom/topic/chidushim-on-daf-yomi/page/5 for Berochos over 200 entries.

שבת כט, ב

The Rosh in Betzeh (2,17) explains that the removing of oil is not a cause that the light go out but direct putting out of the fire since this egg shell with oil is part of the burning system and the removal of oil is disturbing the system.

What is the difference between a פסיק רישא (cutting a head off the chicken and not wanting to die) which is chayev and a מלאכה שאינה צריכה לגופה, work not for its own sake, is patur according to Rebbi Shimon? The Kesef Mishneh Hilchas Shabbos (1,7) quotes the son of the Rambam, Rabbenu Avraham that by psik resha he does not have any machshava to do the work and its happening automatically whereas in a work not for its own sake there is a machshava to do it but not for the purpose it was done in the mishkan.
Asks the Machtzis Hashekel O’CH 278,1 according to this a psik resha should be better since he has no machshava at all? He explains that by work not done for its own sake he actually has an opposite machshava not to do it like in mishkan, therefore he is patur whereas in psik resha he has no machshava. The Rambam does not hold this logic and holds that doing work not for its own sake is also chayev.