(a)What are Beis Shamai referring to when they permit eating an egg that has been laid on Yom-Tov?
(b)What is the reason of Beis Hillel who forbid it (See Tos. Yom-Tov DH 'Lo Se'achel')?
(c)How do they learn it from the Pasuk in Beshalach (in connection with the Manna) "Veheichinu eis asher Yavi'u"?
(d)Where is Yom-Tov hinted in the Pasuk?
(e)Why is it forbidden, seeing as the owner did not do anything, and the preparation was done 'bi'Yedei Shamayim'?
1)
(a)When Beis Shamai permit eating an egg that has been laid on Yom-Tov, they are referring to - Yom-Tov that falls on Sunday (See Tos. Yom-Tov).
(b)Beis Hillel forbid it - since an egg that is laid on Sunday was completed on Shabbos (See Tos. Yom-Tov), and it transpires that Shabbos prepared for Yom-Tov.
(c)They learn it from the Pasuk in Beshalach (in connection with the Manna) "Veheichinu eis asher Yavi'u" - which requires one to prepare for Shabbos on Friday. And since Friday is generally a weekday, Chazal Darshened that a weekday can prepare for Shabbos, but not a Yom-Tov (nor vice-versa).
(d)The Pasuk incorporates Yom-Tov - since the Torah sometimes refers to Yom-Tov as 'Shabbos' (See Tos. Yom-Tov DH 'Beitzah ... ').
(e)It is forbidden, despite the fact that the owner did not do anything, and the preparation was done 'bi'Yedei Shamyim' - because Hachanah bi'Yedei Shamayim is also called Hachanah (See Tos. Yom-Tov).
2)
(a)Why is an egg that is laid on a regular Sunday not forbidden for the same reason (since it was prepared on Shabbos)?
(b)Seeing as the source of the Isur is 'Hachanah' (Yom-Tov after Shabbos), why does the Mishnah then write Yom-Tov S'tam?
(c)How will the Isur extend to an egg that is laid on Shabbos, seeing as one cannot cook it anyway?
(d)What is the Din regarding an egg that is laid on ...
1. ... Yom-tov that is followed by Shabbos or vice-versa?
2. ... the first day of Rosh ha'Shanah regarding the second day?
3. ... the first day of Yom-Tov in Chutz la'Aretz with regard to the second day?
(e)What is the reason for the latter ruling?
2)
(a)An egg that is laid on a regular Sunday is not forbidden for the same reason (since it was prepared on Shabbos) - because a weekday meal is not sufficiently Chashuv to require preparation.
(b)Although the source of the Isur is 'Hachanah' (Yom-Tov after Shabbos), the Mishnah nevertheless writes Yom-Tov S'tam - since Chazal decreed Yom-Tov S'tav on account of Yom-tov that follows Shabbos.
(c)The Isur will extend to an egg that is laid on Shabbos, even though one cannot cook it anyway - because the Chachamim forbade even eating it raw.
(d)An egg that is laid on ...
1. ... Yom-tov that is followed by Shabbos or vice-versa - remains forbidden on the second day (See Tos. Yom-Tov). Likewise, if it is laid on ...
2. ... the first day of Rosh ha'Shanah - it is forbidden on the second day (See Tos. Yom-Tov).
3. ... the first day of Yom-Tov in Chutz la'Aretz - is permitted on the second day ...
(e)... since 'Mah Nafshach', one of them is really Chol.
3)
(a)The Shi'ur Chiyuv for eating yeast on Pesach is a k'Zayis, what is the Shi'ur for eating Chametz?
(b)In which regard do Beis Shamai give the Shi'ur of Chametz as a Koseves?
(c)What is a 'Koseves'?
(d)On what basis do Beis Shamai concede to Beis Hillel regarding eating?
(e)Then what prompts them to differentiate between them when it comes to the Chiyuv Bi'ur (i.e. 'Bal Yera'eh u'Bal Yimatzei')?
3)
(a)The Shi'ur Chiyuv for eating yeast on Pesach is a k'Zayis - and so is the Shi'ur for eating Chametz.
(b)Beis Shamai give the Shi'ur of Chametz as a Koseves - regarding Bi'ur (the obligation to get rid of it (to avoid transgressing the dual La'avin of 'Bal Yera'eh and Bal Yimatzei').
(c)A Koseves is a date (see Tos. Yom-Tov [which is larger than an olive).
(d)Beis Shamai concede to Beis Hillel regarding eating - since the Pasuk begins with "Se'or" and concludes with "Machmetzes" (indicating that the two are really one and the same).
(e)And what prompts them to differentiate between them when it comes to the Chiyuv Bi'ur is - because otherwise the Torah did not need to write Se'or at all, since we could learn it from Chametz (which is less potent than Se'or) with a 'Kal ve'Chomer' (See Tos. Yom-Tov).
4)
(a)What is the basis of the Machlokes between Beis Shamai and Beis Hillel? On what grounds do the latter equate Chametz with Se'or regarding Bi'ur?
(b)Why does the Tana insert this Halachah and the following one here?
4)
(a)The Machlokes between Beis Shamai and Beis Hillel now is - whether we learn the Din of Bi'ur from the that of Achilah (Beis Hillel) or not (Beis Shamai).
(b)The Tana inserts this Halachah and the following one here is - because, like the previous Machlokes, Beis Shamai is more lenient than Beis Hillel (both in connection with Yom-Tov), even though in the vast majority of cases, is is Beis Hillel who are lenient and Beis Shamai who are strict.
Mishnah 2
5)
(a)According to Beis Shamai, what will Beis-Din rule regarding someone who wishes to Shecht a Chayah or a bird on Yom-Tov, but who did not prepare earth before Yom-Tov?
(b)On what two conditions will they permit one to do so?
(c)What do Beis Hillel say?
(d)In which case do Beis Hillel concede to Beis Shamai that one may 'dig the loose earth with the mattock' even though the earth was not prepared before Yom-Tov?
5)
(a)According to Beis Shamai, Beis-Din - will permit someone who wishes to Shecht a Chayah or a bird on Yom-Tov, even though he did not prepare earth before Yom-Tov ...
(b)... provided there is a sharp tool (a mattock) that was already stuck into soft earth (that is fit to use for Kisuy ha'Dam) from before Yom-Tov.
(c)Beis Hillel - forbid it, unless he specifically designated the earth before Yom-Tov.
(d)Beis Hillel concede to Beis Shamai however, that one may 'dig the loose earth with the mattock' even though the earth was not prepared before Yom-Tov - if one went ahead and Shechted the Chayah or the bird before asking.
6)
(a)How do we amend the conclusion of the Mishnah 'she'Eifer Kirah Muchan hu'?
(b)On what condition does the Tana say that? In which case will the ashes be forbidden?
(c)Why is that?
(d)And on what condition will the ashes be permitted even assuming that the oven was lit only on Yom-Tov?
6)
(a)We amend the conclusion of the Mishnah 'she'Eifer Kirah Muchan hu' - to 've'Eifer Kirah Muchan hu' (since it is not directly connected with the previous statement).
(b)The Tana says that in a case - where the coals were lit already before Yom-Tov, in which case when Yom-Tov entered, the coal had already turned into ashes, but not if they were lit on Yom-Tov ...
(c)... since his mind was not on it when Yom-Tov came in (seeing as it was not yet fit to be used for Kisuy ha'Dam [See also Tos-Yom-Tov & Tiferes Yisrel]).
(d)However, the ashes will be permitted, even assuming that the oven was lit only on Yom-Tov - provided they are still warm enough to roast an egg with them.
Mishnah 3
7)
(a)What do both Beis Shamai and Beis Hillel say about carrying on Yom-Tov a ladder ...
1. ... that leads up to the attic?
2. ... from one dove-cote to another if it entails carrying it through the R'shus ha'Rabim?
(b)Why is that?
(c)Beis-Shamai forbid taking a ladder from one dove-cote to another even through the R'shus ha'Yachid. On which principle is this based?
(d)Seeing as Beis Hillel agree with the principle in general, why do they argue with Beis Shamai here?
(e)In which case do Beis Shamai concede to Beis Hillel that one may move a ladder?
7)
(a)Both Beis Shamai and Beis Hillel - forbid carrying on Yom-Tov a ladder ...
1. ... that leads up to the attic, as well as carrying it ...
2. ... from one dove-cote to another, if it entails carrying it through the R'shus ha'Rabim ...
(b)... because people will assume that he is going to repair his roof on Yom-Tov.
(c)Beis-Shamai forbid taking a ladder from one dove-cote to another even through the R'shus ha'Yachid - based on the principle - that whenever the Chachamim forbid something, they forbid it even inside a private room, where nobody can see him.
(d)In spite of the fact that Beis Hillel agree with the principle in general, they nevertheless argue with Beis Shamai here - in order to enhance Simchas Yom-Tov (See Tos. Yom-Tov).
(e)Beis Shamai concede to Beis Hillel that one may move a ladder - if it is merely in order to shift it from one window (leading to one nest in the dove-cote) to another.
8)
(a)Why do Beis Shamai forbid taking doves from a dove-cote unless one actually picks up the ones he has designated before Yom-Tov?
(b)How will picking them up before Yom-Tov make a diference?
(c)What do Beis Hillel say?
(d)How do we qualify the Mishnah? To which case is this restricted?
(e)Why will even Beis Shamai agree that with regard to subsequent batches of doves, verbal designation will suffice?
8)
(a)Beis Shamai forbid taking doves from a dove-cote unless one actually picks up the ones he has designated before Yom-Tov - in case one changes one's mind after taking the one that he wants (in which case he will have picked it up for no reason) ...
(b)... which he is less likely to do once he has actually picked them up before Yom-Tov.
(c)Beis Hillel - permits it, provided he designated each one verbally before Yom-Tov (because they maintain that designating them verbally is sufficient to ensure that he will not change his mind in the middle).
(d)We qualify the Mishnah - by restricted it to the first batch of babies, which the owner tends to leave for the mother to dote over, thus ensuring that it will not fly away.
(e)Even Beis Shamai will agree however, that with regard to subsequent batches of doves, verbal designation will suffice - because, seeing as the mother is less attached to them, the owner tends not to leave the babies for the mother, and is therefore less likely to change his mind in the middle.
Mishnah 4
9)
(a)What does the Mishnah say if the owner prepared black doves and on Yom-Tov he found white ones, or vice-versa?
(b)What problem do we have with this Mishnah?
(c)How do we therefore establish the case?
(d)Why would we have thought that they are permitted?
9)
(a)If the owner prepared black doves and on Yom-Tov he found white ones, or vice-versa, the Mishnah rules that - they are Asur.
(b)The problem with this Mishnah is - that it is obvious.
(c)We therefore establish the case - where he designated black ones in one nest and white ones in the other (See Tos. Yom-Tov) and he found them in the reverse order.
(d)We would have thought that they are permitted - inasmuch as they are the same birds that the owner designated and that they merely switched positions.
10)
(a)And what if he prepared ...
1. ... two doves and on Yom-Tov he finds three?
2. ... three doves and on Yom-Tov he finds two?
(b)Why would we have thought that the birds are forbidden in the latter case too?
(c)On what condition are the birds that he prepared permitted even in the fore-last case?
(d)And what does the Tana say in a case where the owner prepared birds inside the nest, and he finds them on Yom-Tov on the ledge in front of the nest?
(e)On what condition will they be permitted?
10)
(a)If he prepared ...
1. ... two doves and on Yom-Tov he finds three - the birds are forbidden (See Tos. Yom-Tov).
2. ... three doves and on Yom-Tov he finds two - they are permitted.
(b)We would have thought that the birds are forbidden in the latter case too - based on the assumption that just as the one flew away, so too, did the two that he designated flew away too, and the two that he found are birds that he did not designate.
(c)On the other hand, the birds that he prepared are permitted even in the fore-last case - provided he recognizes them as the ones that he designated.
(d)And in a case where the owner prepared birds inside the nest, and he finds them on Yom-Tov on the ledge in front of the nest, the Tana rules - that they are forbidden ...
(e)... unless they are the only two birds in that particular dove-cote.
11)
(a)In the previous case, what distinction do we draw between another dove-cote that is more than fifty Amos away and one that is less?
(b)Why the difference?
(c)In which case will the fledglings on the ledge be permitted even if the second dove-cote is situated within fifty Amos?
(d)Why is that?
11)
(a)In the previous case - we permit the birds if there is another dove-cote that is more than fifty Amos away, but generally forbid them, if it is less ...
(b)... because fledglings (that are unable to fly) will not walk more than fifty Amos from their own nests.
(c)The fledglings on the ledge will be permitted however, even if the second dove-cote is situated within fifty Amos - if it is round a corner (See Tos. Yom-Tov), in a way that the fledgelings can no longer see their own nest from the moment they begin walking towards the second nest ...
(d)... in which case they will decline to walk in that direction.
Mishnah 5
12)
(a)Beis Shamai forbid store-keepers (who operate in the market and) who sell spices, to remove the T'risin. What are 'T'risin'?
(b)Why would they want to remove them?
(c)What do Beis Hillel say?
12)
(a)Beis Shamai forbid store-keepers (who operate in the market and) who sell spices, to remove the T'risin - (the doors of their mobile stalls ...
(b)... which they remove and place on the floor to serve as counters for the spices that they are selling.
(c)Beis Hillel - permit even returning them after use.
13)
(a)What will Beis ...
1. ... Shamai say in a case where the T'risiin have no hinge?
2. ... Hillel say in a case where the T'risiin have hinges at the side like regular doors?
(b)In which case are they then arguing?
(c)On what grounds do Beis ...
1. ... Shamai forbid removing the T'risim?
2. ... Hillel then permit removing them?
(d)Why do they then permit even to return them?
13)
(a)In a case where the T'risiin ...
1. ... have no hinge at all - Beis Shamai concede that it is permitted (even to use as doors to one's Chatzer).
2. ... in have hinges at the side like regular doors - Hillel Hillel concede that it is forbidden (since it resembles Binyan [See Tos. Yom-Tov]).
(b)And they are arguing 9n a case where the doors have a hinge in the middle, which they insert in a hole in the middle of the doorway.
(c)Beis ...
1. ... Shamai forbid removing the T'risim - on account of a door with the hinge at the side, whereas Beis ...
2. ... Hillel permit removing them - due to Simchas Yom-Tov ...
(d)... and even to return them - because if that was forbidden, they would not remove them in the first place, with the result that they spices will not be available to the public, thereby reducing Simchas Yom-Tov.
14)
(a)Beis Shamai forbid taking an Eli on Yom-Tov. What is an 'Eli'?
(b)What does the owner intend to use it for?
(c)So why do they forbid it?
(d)On what grounds do Beis Hillel permit it?
14)
(a)Beis Shamai forbid taking an 'Eli' - (a large round wooden pestle used for pounding grain and the likes) on Yom-Tov ...
(b)... on which the owner intends to chop meat.
(c)They forbade it - because, due to its weight and size, it is not considered a K'li (See Tos. Yom-Tov DH 'u'Beis Hillel Matirin').
(d)Here too, Beis Hillel permit it - on account of Simchas Yom-Tov.
15)
(a)What is the purpose of placing a hide on the ground for people to tread on?
(b)On what condition do Beis Shamai permit it?
(c)What else do they otherwise forbid besides placing it in front of people to tread on?
(d)Beis Hillel permit it due to Simchas Yom-Tov. What does treading the skins got to do with Simchas Yom-Tov?
15)
(a)The purpose of placing a hide in front of people to tread on - is for the skin to become tanned.
(b)Beis Shamai permit it - only if it contains at least a k'Zayis of meat.
(c)They also forbid - picking it up after it has been removed from the animal.
(d)Beis Hillel permit it - because otherwise the owner will not Shecht the animal in the first place, thereby negating Simchas Yom-Tov.
16)
(a)What do Beis Shamai say about carrying a small child, a Lulav or a Seifer-Torah into the R'shus h'Rabim on Yom-Tov?
(b)What is the general rule that governs Beis Shamai's ruling?
(c)Based on what principle do Beis Hillel permit it?
(d)What do they say about carrying stones and the like?
(e)Why is that?
16)
(a)Beis Shamai rule - that it is forbidden to carry a small child, a a Lulav or a Seifer-Torah into the R'shus h'Rabim on Yom-Tov.
(b)The general rule that governs Beis Shamai's ruling is - that the Torah only permits 'Ochel Nefesh' on Yom-Tov, but nothing else.
(c)Beis Hillel permit it based on the principle ' 'Mitoch she'Hutrah le'Tzorech Achilah, Hutrah Nami she'Lo le'Tzorech Achiah.
(d)They nevertheless forbid carrying stones and the like ...
(e)... because although they do not require the need of Ochel Nefesh - they do require either Tzorech Mitzvah or Tzorech Hana'ah (such as carrying a front-door key (See Tos. Yom-Tov).
Mishnah 6
17)
(a)Bearing in mind that one is permitted to Shecht on Yom-Tov and to separate Chalah from a dough that has been baked on Yom-Tov, what do Beis Shamai say about taking Chalah and Matanos to a Kohen on Yom-Tov? What are 'Matanos'?
(b)Does it make any difference whether the Matanos were separated before Yom-Tov or on Yom-Tov?
(c)What do Beis Hillel say?
17)
(a)Despite the fact that one is permitted to Shecht on Yom-Tov and to separate Chalah from a dough that has been baked on Yom-Tov (See Tos. Yom-Tov) - Beis Shamai forbid taking Chalah and Matanos (the Zero'a, Lechayayim and Keivah of every Chulin animal that is Shechted) to a Kohen on Yom-Tov ...
(b)... irrespective of whether the Matanos were separated before Yom-Tov or on Yom-Tov.
(c)Beis Hillel - permit it.
18)
(a)How did Beis Shamai try to prove their point (regarding Matanos) from Terumah?
(b)What is the source of the prohibition of giving Terumah to a Kohen (which is effectively, the source of the entire ruling of Beis Shamai)?
(c)How do Beis Hillel negate Beis Shamai's proof?
(d)The entire Mishnah is rejected however. What do both Beis Shamai and Beis Hillel actually hold with regard to taking Chalah and Matanos to a Kohen on Yom-Tov.?
(e)Then what is their Machlokes?
18)
(a)Beis Shamai try to prove their point (regarding Matanos) from Terumah - which (even Beis Hillel concede) is forbidden to give to a Kohen, so too should Chalah and Matanos be forbidden.
(b)The source of the prohibition of giving Terumah to a Kohen (which is effectively, the source of the entire ruling of Beis Shamai) is the fact that one is forbidden to separate T'rumos and Ma'asros on Yom-Tov.
(c)Beis Hillel negate Beis Shamai's proof - inasmuch as, unlike Terumah, one is permitted to seperate Chalah and Matanos on Yom-Tov.
(d)The entire Mishnah is rejected however, since, in fact - both Beis Shamai and Beis Hillel permit taking Chalah and Matanos to a Kohen on Yom-Tov ...
(e)... and their Machlokes concerns - whether one is permitted to take Terumah to a Kohen (Beis Hillel) or not (Beis Shamai).
19)
(a)On what grounds do Beis Hillel now permit taking Terumah to a Kohen on Yom-Tov?
(b)How do Beis Shamai counter Beis Hillel's proof?
(c)What is the basis of this distinction? Why is Terumah forbidden to separate, whilst Chalah and Matanos are permitted Kohen, whereas Chalah and Matanos are permitted?
(d)Why are the former then permitted, even if they were prepared on Erev Yom-Tov?
19)
(a)Beis Hillel now permit taking Terumah to a Kohen on Yom-Tov - just as one is permitted to take Chalah and Matanos.
(b)Beis Shamai counter Beis Hillel's proof - by pointing out that Terumah is worse that Chalah and Matanos, seeing as, unlike them, one is forbidden to separate it on Yom-Tov) ...
(c)... because unlike Chalah and Matanos, which can come into effect on Yom-Tov, the Chiyuv Terumah always precedes Yom-Tov (at the time of Miru'ach [flattening the pile of crops - See Tos. Yom-Tov]).
(d)The former are then permitted even if they were prepared on Erev Yom-Tov, seeing as they can be prepared on Yom-Tov ('Lo P'lug', the Chachamim did not differentiate between them).
Mishnah 7
20)
(a)Beis Shamai require spices to be ground in a wooden pestle on Yom-Tov. In what does one normally grind it?
(b)Why may one then grind it in the normal way (without an additional Shinuy)?
(c)When it comes to salt however, Beis Shamai require it to be ground in an earthenware jar (which is a bigger Shinuy). What alternative Shinuy do they require?
(d)Why are they more strict with regard to salt than with regard to spices?
(e)What do Beis Hillel say regarding ...
1. ... spices?
2. ... salt?
20)
(a)Beis Shamai require spices to be ground in a wooden pestle on Yom-Tov - instead of the regular stone one.
(b)One may then grind it in the normal way (without an additional Shinuy) - because if one were to grind it on Erev Yom-Tov, the taste would spoil.
(c)When it comes to salt however, Beis Shamai require it to be ground, either in an earthenware jar (which is a bigger Shinuy) - or using a wooden ladle (See also Tiferes Yisrael).
(d)The reason they are more strict with regard to salt than with regard to spices is - because it does not lose its taste, and could therefore have been ground before Yom-Tov.
(e)Beis Hillel permit grinding ...
1. ... spices - without any Shinuy at all, and
2. ... salt -in a wooden pestle.
Mishnah 8
21)
(a)What do Beis Shamai say about eating legumes which contain waste (Pesoles) on Yom-Tov? What is the Din regarding Borer (selecting)?
(b)On what condition do Beis Hillel permit even removing the Pesoles from the Ochel?
(c)What is an example of excessive Tircha?
(d)On what principle is this latter ruling based?
(e)Beis Hillel permit selecting in this way in his lap, in a basket or in a large dish. What do they say about using a sifter or a sieve?
21)
(a)Beis Shamai say that when eating legumes which contains waste (Pesoles) on Yom-Tov - one removes the food and eats it.
(b)Beis Hillel permit one even toremove the Pesoles from the Ochel - provided it does not involve more Tircha (trouble) than removing the food ...
(c)... such as where the amount of waste is extremely small ...
(d)... because the main thing on Yom-Tov is - to minimize the Tircha.
(e)Beis Hillel permit selecting in this way in one's lap, in a basket or in a large dish but not using a sifter or a sieve (See Tos. Yom-Tov).
22)
(a)Rabban Gamliel permits even 'Medi'ach ve'Sholeh'. What does this mean?
(b)Like whom is the Halachah?
22)
(a)Rabban Gamliel permits even 'Medi'ach ve'Sholeh' - (placing the food in a dish, pouring water on it and removing the Pesoles that floats to the top.
(b)The Halachah is - like the Tana Kama (according to Beis Hillel).
Mishnah 9
23)
(a)Beis Shamai permit sending Manos on Yom-Tov. What are 'Manos'?
(b)Beis Hillel permit sending even 'Beheimah, Chayah ve'Of. What do they say about sending ...
1. ... them alive?
2. ... wine, oil, flour and legumes?
(c)On what condition do Beis Hillel forbid sending a gift on Yom-Tov?
23)
(a)Beis Shamai permit sending Manos - (portions of ready-to-eat food that need to be eaten today [such as cooked meat or fish]) on Yom-Tov.
(b)Beis Hillel permit sending even 'Beheimah, Chayah ve'Of ...
1. ... alive or Shechted ...
2. ... and they permit sending wine, oil, flour and legumes.
(c)They forbid sending a gift on Yom-Tov however - via more than two people, since it looks as if they are being taken to market to be sold.
24)
(a)Why do Beis Hillel forbid sending produce on Yom-Tov?
(b)On what grounds does Rebbi Shimon then permit it?
(c)Like whom is the Halachah?
24)
(a)Beis Hillel forbid sending produce on Yom-Tov - because it still needs to be ground, and grinding is not permitted on Yom-Tov (See Tos. Yom-Tov).
(b)Rebbi Shimon nevertheless permits it - since it is possible to crush it with a small mortar and to then cook it as Ma'aseh Kedeirah (See Tos. Yom-Tov).
(c)The Halachah is - like Beis Hillel.
Mishnah 10
25)
(a)Why does the Tana permit sending unstitched clothes on Yom-Tov? What can one do with them?
(b)On what condition does he permit sending even Kil'ayim, seeing as one is forbidden to wear Sha'atnez?
(c)What kind of articles does he forbid sending articles on Yom-Tov?
25)
(a)The Tana permits sending unstitched clothes on Yom-Tov - because one can use them for covering things (See also Tiferes Yisrael).
(b)He permits sending even Kil'ayim, despite the fact that one is forbidden to wear Sha'atnez - because he is speaking about a garment made of hard cloth, which is fit to sit on (and which is not subject to the prohibition of Sha'atnez.
(c)He forbids sending articles on Yom-Tov - that are not for the needs of Yom-Tov (See last question).
26)
(a)The Mishnah forbids sending a Sandal ha'Mesumar on Yom-Tov. What is a Sandal ha'Mesumar?
(b)Why does the Mishnah forbid sending ...
1. ... it on Yom-Tov?
2. ... a shoe that is not stitched?
(c)What if the latter is held together with wooden pegs?
(d)Why did they forbid Sandal ha'Mesumar?
26)
(a)The Mishnah forbids sending a Sandal ha'Mesumar - (a type of wooden sandal, whose sole is covered with studs) on Yom-Tov.
(b)The Mishnah forbids sending ...
1. ... it on Yom-Tov - because Chazal issued a decree against wearing it on Shabbos or Yom-Tov (See Tos. Yom-Tov).
2. ... a shoe that is not stitched - because it is not fit to wear in its current state ...
(c)... even if it is held together with wooden pegs.
(d)They forbade Sandal ha'Mesumar - due to an episode that occurred in the time of the Greeks (as the Gemara describes in the sixth Perek of Shabbos).
27)
(a)What does Rebbi Yehudah say about wearing a shoe made of white leather that still needs to be dyed black?
(b)Why is that?
(c)Why can one not wear it as it is?
27)
(a)Rebbi Yehudah - adds that is also forbidden to wearing a shoe made of white leather that still needs to be dyed black ...
(b)... because it requires an expert to dye it.
(c)One cannot wear it as it is - due to the custom in Rebbi Yehudah's town not to wear shoes that had not yet been dyed.
28)
(a)What does the Tana really men when he says that one may send whatever one is permitted to use on Yom-Tov?
(b)What is a good example of this?
28)
(a)When the Tana says that one may send whatever one is permitted to use on Yom-Tov, he means that- one may send on Yom-Tov whatever is fit to be used on a weekday, one is permitted to send on Yom-Tov.
(b)A good example of this - is Tefilin, which can be worn on a weekday, even though one may not wear them on Yom-Tov (See Tos. Yom-Tov).
