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Today’s Daf Yomi Question:
We learn that according to Beis Shamai cold water is not to be poured onto hot water contained in either a Kli Rishon or Kli Sheini. Tosfos explains this is due to a concern that one may confuse the Kli Sheini with a Kli Rishon. In the following Mishna we learn that seasoning may be added to a Kli Sheini but not a Kli Rishon, and this seems agreed upon by all. Why is there no gezeira here according to Beis Shamai
Why did the Gemara ask if pouring both the hot in to cold & cold in to hot water is Assur then how is it possible to have a case where washing the face, hands, and feet with hot water? The case would be where water was heated up Erev Shabbos and then called a bit on Shabbos?
A) Tosfos HaRosh asks your kashya! He answers 1) It would be a tircha to require waiting for the water to cool off; it is not reasonable that one is required to do so 2) The practical manner in which they prepared water for bathing was to heat up a smaller amount, which then would be diluted with cold (it would be unpractical to heat enough for all to use directly without diluting).
B) The term ‘Chamin’ used in Gemara generally refers to a degree of heat which is ‘yad soledes bo’. If so when the Braisa (39b) allows bathing with ‘Chamin’ on Shabbos apparently it referring to actual hot water, not water which was cooled off.
The Braysa says that bais shamay & bais hillel argue about hot to cold & cold to hot. Lower down the gemara says really they dont argue on hot to cold & cold to hot. What’s going on here? Does the gemara change what the Braysa says b’feirush or am I learning wrong?
Your’e entirely right. The Braisa initially said that Bais Hillel allow cold onto hot of a Kli Sheini; which Bais Shamai prohibit. However according to the opinion of Rebbi Shimon there was indeed never any machlokes, since all agree that this is assur
Daf 42b in the mishna: what is the chidush of the mishna that “im nasnuha mibod yom mutar” isn’t that simple that we are allowed to put a kli there before shabbos?
Some Mefarshim say the chiddush is that we aren’t concerned that he may use the oil collected in the kli. (The Korban Nesanel draws a chiddush lehalacha; The Mishna is implying that one may even cause a kli to be nullified from use if it is done in an indirect manner, for example, place the kli under the table before Shabbos, then move away the table thereby exposing the kli to the lamp and have the oil from the lamp drip into it…)