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Daf Ditty Shabbes 101”Tied Together”

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Daf Ditty Shabbes 101”Tied Together” Daf Ditty Shabbes 101”Tied together” השמ פש י ר ק א מ ר ת 1 1https://web.nli.org.il/sites/nli/english/digitallibrary/pages/viewer.aspx?presentorid=NNL_Ephemera&DocID=NNL_Ephemera70 0080945 לרֲאמ ַ ירֵהּ סב מ:אְרָפַ ֶ,ֹשׁהָשׁ יקרַפּ מ!ַ?ְתּרָמָאִ ְלְטַלְטְ״ מןִי לִוֹזּ תּ״וֹזָ ְנ א!ןַ אאֶלּ ררָמָ סבַ ל:אְרָפַ ֹאָ ִצנ ְ וְַּלְטֵלטל ֵָלﬠרבְ ְרָכהֶָאלּא ְ ֵָלﬠרב וְַּלְטֵלטל זּוֹל ,זוִֹמ ָ ְִוְכְַדָתינא:ְִסיפנוֹת ָבּזוֹ זוֹ ְקשׁוּרוֹת — ְָמרﬠ ְ ןוּטלטמ ְוַֹלמלִבי נןזּ ז.וֹיְ וְִָּספ ִִק ְְ — .רוּסאח רווֶּנזג ְק,רוּנשֶׁגבָּשׁוֹ יןְְ יְן ְְִִֵ יְן יןְְ ְק,רוּנשֶׁגבָּשׁוֹ רווֶּנזג .רוּסאח . ןיֵבוּ זְ מ דיִ ןיִ ןיֵבּ סוּנֲא ןיִ ןיֵבּ טוּמ ﬠְ ןיִ — לוּרזָח ןהֵרֶיתְּהְ ִָאןוֹרשָׁ ןהֵרֶיתְּהְ לוּרזָח Rav Safra said to him: You, who are as great in this generation as Moses, did you speak well? We learned in the mishna that one may carry only from one to the other, not via a small boat. Rather, Rav Safra said: The mishna was only necessary to obligate one to place an eiruv, a joining of courtyards, between the two boats. Since the boats belong to different people, they must be joined to form a single domain in order to permit carrying from one to the other, as it was taught in a baraita: With regard to boats tied to one another, one places an eiruv and carries from one to the other. If the ties between them were severed, the people on the boats are prohibited to carry from one to the other. If they were then retied, whether unwittingly, i.e., the one who retied them forgot that it was Shabbat, whether intentionally, whether due to circumstances beyond one’s control, whether mistakenly, the boats are restored to their original permitted status. The Mishna on yesterday’s daf discusses transferring objects between two boats on Shabbat. The Mishna taught: If boats are tied together, one may carry an object from one to the other on Shabbat. On today’s daf the Gemara asks: That is obvious, since these boats are like a single domain. Rava said: This Mishna was necessary only to permit carrying from one boat to another via a small boat that is between them. Rav Safra said to him: You, who are as great in this generation as Moses, did you speak well? We learned in the Mishna that one may carry only from one to the other, not via a small boat. Rather, Rav Safra said: The Mishna was only necessary to obligate one to place an eiruv, a joining of courtyards, between the two boats. Since the boats belong to different people, they must be joined to form a single domain in order to permit carrying from one to the other, as it was taught in a baraita: With regard to boats tied to one another, one places an eiruv and carries from one to the other. If the ties between them were severed, the people on the boats are prohibited to carry from one to the other. If they were then retied, whether unwittingly, i.e., the one who retied them forgot that it was Shabbat, whether intentionally, whether due to circumstances beyond one’s control, whether mistakenly, the boats are restored to their original permitted status. The expression “Moses, did you speak well” appears several times in the Talmud. Rashi sometimes explains it as a reference to a prominent leader of the generation or a Torah scholar. Other times, he explains it as an exclamation by which one takes an oath in the name of Moses. Some explain that here the phrase is not an expression of wonder, but rather an expression of support meaning that Rav Safra agreed with Rava’s basic halakha. Yet he still commented that an analysis of the language of the Mishna indicates otherwise (Me’iri)2 " השמ פש י ר ק א מ ר ת ”!Moses, you spoke well“ At first glance, Rav Safra’s enthusiastic response to Rava’s teaching appears to be the highest of praise. What could be more complementary than comparing a colleague to Moses, the man who led Israel out of Egypt, who spoke to God face-to-face, and whom the rabbis frequently refer to as Moshe Rabbenu — “Moses our rabbi”? Or, perhaps not. On today’s daf, the rabbis of the Gemara are discussing a Mishnah from the previous page which, once again, concerns transferring objects between domains on Shabbat: If boats are tied together, one may carry an object from one to the other on Shabbat. If they are not tied, even though they are adjacent, one may not carry from one to the other. The Gemara raises an objection: this teaching is obvious! This is actually a common sort of objection raised by the Gemara. It arises from a rabbinic assumption that every part of the Mishnah is important and relevant — no teaching is superfluous. When the Gemara objects that a Mishnaic statement appears to be obvious, this requires a response that reveals how, in fact, that particular Mishnah teaches something novel. At first, it is Rava who comes in to rescue this “obvious” Mishnah: Rava said: This Mishnah was necessary to permit carrying from one boat to another via a small boat that is between them. 2 Steinsaltz, Daf Yomi. In Rava’s view, while it is obvious that one can carry directly between two boats that are tied together on Shabbat, the Mishnah teaches that one is also permitted to use a small shuttle boat to transfer objects between them. " השמ פש י ר ק א מ ר ת !This is when Rav Safra exclaims: Moses, you spoke well But then Rav Safra undoes Rava’s teaching, showing how language in the Mishnah — specifically which implies a direct transfer — rules out the use of ,( זמ ו זל ו ) the use of the words mi zo le zo shuttle boats. Now we are back to the original problem: the Mishnah seems superfluous. What is it actually teaching us? Rav Safra has an answer for that too: the Mishnah is necessary to teach us that when two boats that are tied together are owned by two different people, an eruv (a joining of private spaces) is required to enable carrying between them on Shabbat. This is the real novel teaching of this Mishnah. Rashi suggests that we read Rav Safra’s response to his colleague’s weak solution — Moses, you spoke well! — with astonishment. Rav Safra is flabbergasted that Rava would offer an explanation so easily knocked down.3 Elsewhere is shas: Succah 39a השמ ריפש תרמאק אלא םתה אכהו יקוסא אתלימ איה תילו ןל הב רמא אבר אל אמיל יא נ שי אהי הימש ברא ו רדה ךרבמךב רהו ר : לאא אהי הימש אבר ךרבמ ידדהב ל"א בר ארפס השמ ריפש תרמאק לאא םתה אכהו יקוסא ימ תלא ה ו א ו ל י ת ל ן הב ן ל ת י ל ו א ו ה תלא You, who are as great in this generation as Moses, did you speak well? It is not so; rather, both there and here, whether he recites it with or without pause, the latter part of the verse is the conclusion of the matter, and we have no problem with it, as it is clear that his intention is to recite the entire verse: “Blessed is one who comes in the name of the Lord.” Rava said: Let a person not recite in the kaddish prayer: May His great name, and then, after pausing, recite: Be blessed. Rather, let him recite without pause: May His great name be blessed. Rav Safra said to Rava: You, who are as great in this generation as Moses, did you speak well? It is not so, rather, both there and here, whether he recites it with or without pause, the latter part of the verse is the conclusion of the matter, and we have no problem with it. 3 Rabbi Elliot Goldberg in “myjewishlearning.org” Rava taught that the Mishnah should be understood to allow not only transferring from one of the two boats which were tied together to the other, but also that this may be done via a smaller boat which is between them. Rashi understands that Rav Safra was questioning Rava, because the Mishnah only states that one may carry between the two tied boats themselves. Rav Safra called Rava “Moshe”, as if to say, “How could someone as great as you say something that is not indicated in the Mishnah?” Ritva says that Rav Safra was not arguing with Rava. Rather, he was acknowledging that what Rava said was correct, and one may carry via the small boat, although it is not tied to the others. However, Rav Safra was pointing out that the words of the Mishnah only indicate that one may carry directly between the two tied boats. Why did Rav Safra call Rava “Moshe”? of Moshe Rabbeinu is the source of the souls of all talmidei מש ה The Ari zt”l explains that the chachamim among the Jewish people throughout the generations. The spark of this soul is especially characteristic among the Torah sages who are the leaders of each generation. This is why we sometimes find certain distinguished Torah personalities referred to as “Moshe”, because the spirit of Torah and wisdom and its special powers are derived from his soul. is a critical idea in Reb Zadok Hacohen who privileges talmidei " השמ פש י ר ק א מ ר ת The notion of chachamim in every generation following the Ari. והרהא ה"בקה השמל יקודקד הרות יקודקדו םירפוס המו (: מוהש יבר נ ו ה"ע הכז םהינשל ש"מכ ב( גמ הלי טי הלי גמ השמ פש י ר ק מא תר (: ש"מכ תבש אק ) םירפוסהש ידיתע ן שדחל ו הז הפ לא ,הפ לכו ח"ת לודג ותב הר נ ארק השמהמ ר ה י"שריפו יבר נ ו ורודב השמכ ורודב .
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