Shabbos 52 – שבת נב

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Today’s Daf Yomi Question:

The Gemara says that hammering out to broaden the chain around the animal’s neck is considered a ‘tikun’ (constructive change).  Tosfos (D”H Bisherischan) states that animal chains are typically worn tightly.  If so why do we consider it a ‘tikun’?

An un-pierced needle is not capable of becoming tamei, but can be moved on Shabbos.  Rashi explains the reason it is not Muktzah is because it can be used for splinter-removal.  Why is this reason not sufficient to render it a kli for tumah as well?

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3 thoughts on “Shabbos 52 – שבת נב

    • Are you referring to 52a? In conclusion we follow the version where Shmuel permits the strap leshamer, and we don’t attribute R’ Yismael’s view to Shmuel.

  1. The point of calling it a Tikkun is not to say that it is necessary. What is meant is that the change that was implemented in the Keli is toward its usage as a Keli. This is in contrast to what Rebbi Yehuda holds would be necessary to nullify all Tuma from a Keli. He holds that the change must be a damaging change.

    For the second question: Although the requirements of Muktza and Tuma cross roads often they aren’t really coming from the same place. For Muktza we need something that you have in mind to use, while Tuma will only descend on an item that is a designated, actual vessel. On Shabbos, even a stone can be considered usable, while by Hilchos Tuma it would never be recognized.

    In our case, the needle is obviously unfinished, but it is usable. An unfinished item is not a Keli and cannot become Tammei, but if it has common uses it won’t be Muktza. We learned recently about a bundle of sticks that won’t be Muktza if designated for sittiing. However, they will no-doubt not be eligible for Tuma.

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