Chidushim on Daf Yomi Shabbos 30

שבת לא,ב

יראת שמים
Why doesn’t it say יראת השם? The Chasan Sofer says that we should see the sky and learn from it. It is made of אש and מים, fire and water. They are able to coexist. Simiarly, we with different minds should learn to coesist. That is why the Torah starts with a beis indicating different people’s understanding but the aseres hadibros with aleph indicatiing unity.
מי שיש בו יראת שמים דבריו נשמעים as mentioned before, he does not have to speak. His yirash shomaim are his words as people trust him that he is telling the trurh and he has their interest on his native mind.
The Klei Yokor explains this is the meaning כל מחלוקת לשם שמים סופו להתקיים as the waters were separated by creation to create the heavens. The arguments should be for the benefit of unity.

Above in reply #1847931 should be telling the truth and he has their interest in mind.

שבת לב,ב

It says אם יהי-ה חטאכם כשנים כשלג ילבינו If you recognize that you are a sinner and therefore you see it as red, they will turn white as snow. This might be the reason why we put a red ribbon on a baby. The children c’v are punished because of our sins. If we do teshuva by recognizing them, we save them.

שבת לג,ב

When the goyim build is a question whether they do it for themselves. We find by Bilom when he got up early, he was told that Avraham Avinu preceded him by the Akeda. He wanted the benefit for getting up early and the Jews should learn from him with what fervor and passion to do mitzvos the way he does aveiros. Similarly we could learn from the goyim how to do mitzvos.

שבת לד,ב

We will discuss Ben Hashamoshos. There are three views in the duration of a מיל mil 2000 amos, a techum shabbos. It is measured by the time a middle stature individual walks it. In SA O’CH 261,1 the RMA says a mil is 1/3 of an hour minus a 1/30 of an hour which 20 – 2 = 18 min and the Mechaber in SA O’CH 459,2 says that a mil is a quarter hour and 1/20 of an hour that is 15 min plus 3 min = 18 min. In YD 69,6 says around 1/3 of an hour being 20 min. The GRA there hold that a 4 mil is 1 1/2 hr. or 90 min making a mil 22 1/2 min. The Rambam holds that a mil is 24 min. Ben Hashmoshas is 3/4 of a mil 3/4 (18) = 3 (4 1/2) = 13 1/2 min. according to the SA. There is a an argument when Ben Hashmoshas starts. The Yereim (Rav Eliezer Mimetz) holds that is by the shkiah, so ben hashmoshas would be 13 1/2 min before shkiah. The Geoinim hold that Tzetz Hakochovim (middle size stars determine night) so ben hashmoshas 13 1/2 min starts after shkiah until Tzetz Hakochovim. The Rabbenu Taam in Tosfas says that there are two shkias. One when the sun starts to set and the other coincides when the middle stars appear with night when the sun completely disappears. The four mil, 4(18) = 72 min starts from the first shkia and ends at the second shkiah.
According to the Behag, the women accept shabbos when they light candles and the ashkenazim who make a brocho on shabbos after lighting, place there hands on there eyes in order not to enjoy the light until after the brocho. The men accept shabbos through their davening.
There is a safek how to pasken, many are stringent before shabbos and after shabbos. Before shabbos we accept the Yereim with a mil of 24 min lighting 18 min before shkiah. After shabbos we follow the Rabbenu Taam using 18 min as a mil, so work is done 72 min after shkiah or 90 min from lighting candles which is easy to remember. Others hold like the Geonim. The Chabad Baal Hatanyeh paskens in his SA Harav like the Rabbenu Taam but changes his view like the Geonim in his siddur which was written later.

It should be above there is an argument when night starts.

שבת לח,ב

Make sure, if you must remove a pot on shabbos from the oven, don’t put it down otherwise you won’t be able to put it back.

שבת לט,ב

The Magen Avraham O’CH 512,4 forbids to take a shower on Yom Tov because it is not done by everyone and in O’CH 514,4 forbids smoking on Yom Tov for the same reason.

שבת מד,א

We pasken on Shabbos like Rabbi Shimon by muktza who says everything is suitable for Shabbos except what he specifically set asides. When it comes to be metaltel a burning candle, we don’t follow Rabbi Shimon Rambam Hilchas Shabbos (25,10) . Even a candle that went out on shabbos we are not allowed to be metaltel because ben hashmoshas it was not suitable and was muktza, so it becomes muktza the whole shabbos.. On Yom Tov we pasken like Rabbi Yehuda where everything is not suitable only what you designate directly. Food utensils are mutar as food because it is a necessity which people could not stand if forbidden. Yom Tov muktza is more stringent in order people should not be lenient with muktza.

שבת מט,ב

It says in the mishnah 73,1 that there are forty minus one main melochos for Shabbos. Asks the Tosfas Yom Tov there why it does not say thirty nine? He answers in the name of his son with our gemora. There are forty words melocho in the Torah and one is not counted and we don’t know which one.

שבת נ,ב

It says that there is a mitzva to wash our face, hands and foot as a respect for our Creator. I heard from my father a parable. In a museum they constantly wash down the paintings to make them look good. We are a צלם אלקים a picture of Hashem (kavayochel) so we certainly have to keep ourselves clean.

שבת נא,ב

As we mentioned before and Tosfas mentions it here again that the mishnah over here continues from what it started but many times it continues with what it left off. I think, it always lets us know what the chiddush is. Over here the chiddush is that the camel can wear a protection and it is not considered a burden. The women can not go out wearing certain things as it is considered a burden and not clothing or something beautifying her. Keeping the food warm in things that add heat might make him warm it in coals. We are not allowed to use oils and wicks that don’t light well to light shabbos candles.

abukspan, I heard pshat that by creation the separation of light and darkness was good but not the separatiion of water from water. We are all Hashem’s children, so we should not discriminate among each other.

abukspan, The Klei Yokor interprets the mishna כל מחלוקת שהוא לשם שמים every machlokos should be like the separation of the water in order to unite then it will stand.

שבת נה,א

Asks the Binah Leitim why did they need two tovs, one in ink and one in blood? They could have had only one indicating who does not live and the other will live? He answers that the others were also responsible for not admonishing, therefore they had to be specially indicated with a tov to live and being innocent deserving to live
as they would not listened to them anyway.

שבת נט,ב

A born rich person does not need to show off. They also have rich friends for whom what she is wearing is nothing special, so she does not need to take it off to show it to them. The ones who we are afraid will take it off are those that have an inferiority complex who want to show how rich they really are but truly are not that rich.
As Yaakov Avinu told his sons למה תתראו not to show off when they don’t really have.

Rashi in Eruvain 95,2 explains that the tana kama whose view is that only one pair of tefilin can be saved holds that shabbos is a time for tefilin and therefore, if he saves more than on pair, he violates baal tosif. The Minchas Chinuch mitzva 318,9 deduces (318, letter 9) that if one wears leather shoes on Yom Kippur its considered a burden and he is violating the issur of carrying. Ask the meforshim (see Daf al Daf over there), what is the connection? Wearing tefilin makes it a clothing because of the mitzva if no mitzva because of baal tosif, it becomes a burden whereas leather shoes are clothing by itself, so why would the issur make it a burden?

The reply above #1857717 should go on daf שבת סב,א

שבת סג,ב

שמח בחור בילדותך, young man enjoy yourself in your youth, the Dubner Magid has a mashel on this. There was a poor man with only a back pack who was looking for a place to stay and get some food. Another man saw this. Wanting to have a little fun, tells the poor man, come this is my hotel stay here and eat to your hearts content. After a while the proprietor hands him a bill. The only thing he has is his back pack and he must give that up. Going outside saddened, he meets this joker who tells him, you got caught in my joke but now you might as well go back and eat and drink because you have nothing else to lose. This is the yetzer hara, first he tell him enjoy yourself and then he tells him ודע כי על כל אלה יביאך האלקים במשפט realize that for everything you did you will be judges, so you might as well continue doing what you were doing as there is no more help for you.

שבת עג,א

The mishna says that there are forty minus one avos malochos, asks the Tosfas Yom Tov why does it not say thirty nine. He answers that there are really forty malochos as sewing requires a knot but it is not counted being part of the malochoh of sewing.
The mishna refers to the individual doing the work whereas the Rambam refers to the work itself הזורע vs הזריעה? Answers the Magen Avos by Rav Mordechai Binet ztz”l that the Rambam follows his view that מלאכה שאינה צריכה לגופה work not done for its own purpose is also chayev so it is not dependent on the person doing it. The difference between a פסיק רישא is as explained by Rabbenu Avraham, the son of the Rambam as quoted by the Kesef Mishna, by the former he is mechaven but not for the purpose done in the mishkan whereas the for the latter he is not mechaven at all and the melacha happens by itself.
Asks the Machtzis Hashekel O’CH 278, then why does Rabbi Shimon pater מלאכה שאינה צריכה לגופה when you are mechaven? He answers that since he is not mechaven for the purpose done in the mishkan, it is considered a reverse kavono and it is worse than having no kavono at all.

שבת עד,ב

Rashi’s view is that cooking less than the shiur is considered a half a shiur and is assur biblically. The problem is how is it חזי לאצטרופי, cumulative? If we write one letter I can see it by adding another letter but cooking less than a shiur where the shiur is determined when we put it in the pot. The Chacham Tzvi 86, says that by chametz baal yiroeh for less than a shiur does not apply. Maybe the reason is achshevei, putting a value on it by doing it but that only applies according to Rebbi Shimon who according to the Maharshal holds that eating a shiur שלא כדרך אכילתו, not the normal way, is assur as eating a half a shiur.

The MB O’CH 319,1 in his introduction there when it comes to בורר, selecting food, gives us three rules to keep in mind. We should always select the food from the throw away part. Take some good with the bad. When we select, eat it right away and don’t put it away for later. Don’t use a strainer in the process.

Look about pesik reishe above at https://www.theyeshivaworld.com/coffeeroom/topic/split-chidushim-on-daf-yomi Shabbos (29,2)

שבת קט’ו,א

The Sefer Maishv Davar (2,80) from the Netziv discusses what is considered holy to require burrial. He says that they should be sanctified for permanency. Therefore invitations and photocopies should not have to be burried as they are created for disposal after use and they should be able to be recycled separately.