Daf 148

1) Someone may borrow a jug of wine or oil from a friend on Shabbos as long as he doesn't say the term of 'Halva' (loan). After all, since he's forced to use the verb 'Shoel' (borrow) instead of 'Halva,' it will be noticeable that it's Shabbos and he won't mistakenly write it down. [Rashi explains the difference of terms; an average Halva is for thirty days, and therefore, you have more of a reason to write it down to remember it for the long term, but a Shoel is for less than that. Although we see the concept of thirty days by a Shoel, that a Talis that's borrowed for less than thirty days doesn't require Tzitzis (and a house rented for less than thirty days doesn't require a Mezuza), since it looks like it's borrowed until thirty days; that's only that it doesn't at all resemble borrowing after thirty days (and looks like it belongs to you, so you need Tzitzis and a Mezuza), but the average Shoel is for less time.

However, Ri explains: Shoel connotes that you'll return the item borrowed. Halva connotes borrowing something that you would use up, and pay back a different item, which is a bigger worry that you'll write it down to remember. Although he won't return the actual wine and oil that he borrowed, but by using the term Shoel, it will remind him not to write it down.] If you don't trust the borrower to return it, he can leave his Talis by you as collateral.

2) Even though we require you to do things on Yom Tov differently than you do it during the week, but you can't change in the way you carry water. If you usually carry it in large pails, we can't require you to carry it on Yom Tov in small pails since it will make you make more trips. If you're used to carrying it in small pails, we can't require you to carry it in large pails since it will make you carry larger loads. We can't require you to carry it with a handkerchief covering it (as a recognition that the day is different) since it my get soaked by the water and you'll come to squeeze it out. We can't require that you'll need to place a cover over it, since it might break off and you'll come to tie it back on. Therefore, it's impossible to carry it differently than during the week.

3) If someone will not listen to you chastising him, it's better not to protest if he does something wrong. It's better that he transgresses it without knowledge that it's prohibited than to inform him that it's prohibited and have him transgress it knowingly. Therefore, we don't protest against those who clap, slap their thighs and dance (although they're rabbinically prohibited since they might lead to fixing a musical instrument) [Rashi explains the clapping and slapping are forms of mourning. Tosfos disagrees. After all, if so, then it should even be forbidden on Chol Hamoed. As we say in Moed Katan; women respond to the mourning chant, but can't slap. Rather, in these cases, they're clapping and slapping during happy singing.] You also don't protest to those who sit by the Lechi of an alleyway (although they're rabbinically prohibited since an object may roll pass him out the alleyway and into the street, and he'll might come to fetch it). Not only do we not protest by rabbinical prohibitions, but also by Torah prohibitions. Therefore, we don't protest those people who eat all the way before nightfall on Erev Yom Kippur even though it's a Torah obligation to add some time onto Yom Kippur from the day before.

4) A woman can lend her friend a loaf of bread, even according to Beis Hillel. Although Beis Hillel doesn't allow lending bread even during the weekday since the price may rise, and when you return a loaf, you'll be returning a more expensive item than you took and transgress giving Ribis, interest; however, that's only in a town that doesn't have a set price for bread, and the price in general may go up without realizing it. However, in a town where the price for bread is set, you may lend it out since, if the price rises, you'll realize it and only pay money according to the original price of the lent bread.

5) Rabbah says that the lender can bring the borrower to court to collect the loaned items on Shabbos and Yom Tov. After all, if he's not allowed to, he'll refrain from lending it and they'll lose out on Simchas Yom Tov. However, R' Yosef says that you can't collect in court, because if it would be a serious loan, the lender will come to write it down [Tosfos; even if he purposely used the term Shoel instead of Halva. Tosfos concludes; the Halacha is like Rabbah when he argues with R' Yosef.]

6) R' Yosef fits in well why the lender would want to take collateral for the lent items, since he can't collect it in court. However, according to Rabbah, it's not so necessary to take collateral since he can collect it in court. Even so, the Mishna still says that he can take a collateral since he might not want to bother to take it to the courts.

7) R' Yosef only forbids collecting if it was borrowed on a real Yom Tov. However, if he borrowed on the first day of Rosh Hashana, and then it came out that the true Rosh Hashana was the second day, then he may collect the loan in court.

8) Therefore, the Braisa says: if that was Rosh Hashana of Shmita, you can't collect it anymore since Shmita passed the loan (since it came out that it was made on the last day of the year before Shmita). According to R' Yosef, the difference it makes that the first day wasn't Rosh Hashana or if it was Rosh Hashana, since you can't collect the loan either way); if he offers to pay you. If it was really Rosh Hashana and you can't collect it because it was a loan on Yom Tov, you may accept it right away if he offers it to you. However, if it was a Shmita problem, you may not accept it if he offers without first saying that you forgo the loan since Shmita passed, and you may only take it if the borrower tells you afterwards "even so, (I want to repay you)."

9) R' Yochanan says that you can Mekadesh your Korban Pesach on Shabbos when it falls on Erev Pesach. Although we regularly forbid being Mekadesh Kodshim on Shabbos, that's only Kodshim that doesn't need to be brought on that Shabbos. However, this Korban needs to be brought today, so they allow you to Mekadish it.

10) You may count your guests and number of desserts that you have from memory, but you can't read it from a paper. R' Bibi says the reason is that you might come to erase it, and Abaya says the reason is that you shouldn't come to also read regular documents on Shabbos.

Daf 149

11) Everyone holds that it's forbidden to read a tablet, even if the writing is engraved and you don't need to worry that you'll erase it (since it's hard to erase), but everyone would need to worry that you'll mix it up with documents (to say if I can read this list, I could also read documents).

12) If it's written on a wall, but it's low enough on the wall that you can reach it, everyone holds that it's forbidden, although you won't confuse reading what's written on a wall with a document, since you need to worry that you will come to erase it.

13) They argue if the writing is up high on the wall. [Rashi explains: R' Bibi forbids still for you might come to erase it, even though it's hard to erase, since the rabbis didn't make any exceptions in their decrees. However, Abaya permits in this case since it's too high to easily erase, you don't need to worry about it, and we don't say that the rabbis never made exceptions. However, Tosfos held the opposite. They both didn't forbid to erase it since they both hold that the rabbis made exceptions like in this case where it's hard to erase. However, they argue whether they'll confuse the writing on the wall with a document. So, R' Bibi permits, and Abaya forbids. However, if it's engraved in the wall, everyone would agree that it's permitted since you won't confuse it that much with a document.]

14) It's forbidden to read the writing that's underneath a picture or a statue (to name the work) since, if you're lenient by this, you'll end up also reading regular documents. It's forbidden anyhow to stare at the statue even during the week since the Pasuk says 'don't turn to those gods." [Tosfos explains: this is only if they're made into an idol. After all, we say that the "holy sons" were great since they didn't even look at the figure on a coin, implying that others may look at them.]

15) Someone can raffle off food portions with his family, even if he raffles off purposely bigger pieces for the winner, and smaller pieces for the loser. You don't need to worry about gambling here. Nor do you need to worry about Ribbis like Hillel, (who regularly holds that you can't lend a loaf of bread in order to receive a different loaf of bread in its stead). Not only that, you can actually lend your family money to repay with interest. After all, the money is truely yours, so there is no prohibition. Through this, you'll get your children to understand how bad it is to get involved with Ribbis and gambling. However, all others are prohibited because of gambling [Tosfos says; this is like R' Yehuda quoting R' Tarfon who learns that you can't become a Nazir unless you know for sure that you're becoming a Nazir through it. (Therefore, if you say that you'll be a Nazir if the person passing is a Nazir, and a second person says that he'll be a Nazir if the person passing is not a Nazir, neither is a Nazir. So too by gambling, you can't obligate yourself to give over money for something that you don't know if you'll be obligated in it or not.) However, we Paskin like the other statement of R' Yehuda that gambling is not stealing, and a gambler is only invalid to be a witness if he has no other profession besides gambling.]

16) However, it's forbidden for other people to split portions [Tosfos: since most neighbors do care to be exact]; therefore, we need to worry about the following Halacha: a group that care to be exact (and don't forgive anything to their friends), if they split their food on Shabbos, they're apt to transgress the prohibition to measure [Tosfos: they'll come to pour it into a measuring cup], to weigh [since you're not allowed to use a scale], counting [Tosfos: it's forbidden to borrow by mentioning the amount you owed until now, and then give the combined sum of how much you owe all together], and for borrowing and lending [Tosfos: that they'll use the term Halva instead of Sheila, since Sheila connotes to return what you borrowed, and they want to be exact].They'll also transgress Ribbis according to Hillel, [Tosfos explains: since they're embarrassed not to return what they borrowed, so, they'll return the more expensive loaf even if they rather keep the extra money. Therefore, Tosfos explains the whole statement: since they're careful to get their full portion, it's very common that they'll come to do these prohibitions. However, this is only by friends that borrow from each other all the time, so they'll come to do these prohibitions. However, regular neighbors, although they also want to receive exactly what's theirs, and that's why we need to worry for Ribbis according to Hillel, don't need to worry that they'll transgress the other prohibitions for a one time lending. However, if they're not exacting to get what's coming to them, they don't transgress Ribbis according to Hillel. Although she might give a more expensive bread than she took, since she doesn't care, she can forgive the extra amount. However, if they care to get exactly what's theirs, they can't forgive.]

17) Kohanim may divide Shabbos day's portions through a raffle, but not from Korbanos that were brought before Shabbos even if it will bring to fighting.

Daf 150

18) You can't hire workers on Shabbos. You can't ask an associate either to hire workers, and it doesn't matter if he's a Jew or a non-Jew. After all, if you ask a non-Jew, you'll transgress telling a non-Jew to do something on Shabbos that you're forbidden to do.

19) The Tanna Kama says that it's forbidden to tell someone that it seems (that it would be worth it) if you come before me tonight. R' Yehoshua b. Korcha argues and permits. R' Yochanan Paskins like R' Yehoshua b. Korcha.

20) Since the Halacha is that it's permitted as long as you don't explicitly mention that you're hiring him, we see that thinking is not like speaking, and the Torah only forbids talking these business things on Shabbos, but not thinking about them. However, you can't think in Torah in a bathhouse or a bathroom since the Torah never said that the obligation to say Torah in a "holy camp" is only by speaking. However, you may think Torah before an Erva, since the Torah only forbade speaking. However, you can't read Torah even before a non-Jew's Erva and we don't say that they're like donkeys (as the Pasuk seems to suggest).

21) It's only forbidden to talk about your own needs, but you may talk about heaven's needs. Therefore, you may set amounts that people should give to Tzedaka, you may help to save lives. You may even go to theatres to help the community (by meeting officials there). You can make Shidduchim, and arrange for your child to learn Torah, or to learn a craft.

22) you can calculate things that are not consequential, like past calculations that have no need, like how much you owed to your workers if they're now all paid up. However, if there is a consequence, like if he's not fully paid up, it's forbidden to calculate.

23) You can't wait at the T'chum for Moitzie Shabbos in order to go do an action that's forbidden on Shabbos, like to hire workers and to harvest fruits. However if your main intent is to guard the fruit (which is permitted on Shabbos), after you finish, you may harvest and bring home fruit. Abba Shaul says that the rule is: anything I'm allowed to talk about on Shabbos, I can wait by the T'chum until night for it.

24) [Tosfos explains; it implies that it's only forbidden to wait on the T'chum, but you may wait within the T'chum since it's not obvious to all that you're waiting there to do something after Shabbos. However, you can't go to your field or to a bathhouse even if they're within the T'chum since it's obvious that you went to the field to see what it needs, and the bathhouse to be able to wash there Moitzie Shabbos.]

25) Shmuel says (that you may talk about doing something that's forbidden on Shabbos if there is a way that you can do it). Therefore, you can say that you're going to a different town on Sunday, although it's out of the T'chum, but you would be able to walk there today if it was built up with huts to connect the two towns. Also you can say that you'll carry something tomorrow since you would be able to carry it there if there would be Mechitzos connecting the two places.

26) You can wait at the T'chum for Moitzie Shabbos in order to go do an action that's forbidden on Shabbos if it's for a Mitzvah like to buy items that's needed for a wedding or a funeral.

27) It's forbidden to do any Melacha after Shabbos until you say Havdala. According to this, you can only wait at the end of the T'chum to do a Melacha for a Mitzva if you're among the vats there, so that you can take wine to make Havdala. However, R' Ashi says that it's enough if you say "Hamavdil Bien Kodesh L'chol" (you separate between the holy and profane).

27a) [The Gemara in Chulin says that you're Chayiv for plucking off shriveled figs on Shabbos. this implies that you can pluck it off if it's completely dried. (Although the Gemara in Eiruvin forbids climbing a dead tree since you'll might knock off fruit; we must say that the trunk is dead, but the stem of the fruits are still moist and alive.) Still, you can't pull out dried hay out of the ground since you're bettering the area for planting.]

Daf 151

28) Abba Shaul says: since the rule is: anything I'm allowed to talk about on Shabbos, I can wait by the T'chum until night for it, and since you can tell someone to go to a certain place to get items for a bride or a dead person, you can tell him also, if you don't find it for a hundred Zuz, buy it for two hundred Zuz.

29) However, R' Yossi b. R' Yehuda says that you can never mention the price.

30) You can't wait by the T'chum to retrieve an animal. [Tosfos qualifies it that it refers to a small animal that can't walk itself and you must carry it on your shoulder. You won't have the Heter that it would be permitted to carry it of you had huts built all the way to that area and if there is a Mechitza from there to here, since you still can't carry it since it's Muktza.] However, you may call to it from your position for it to come to you (inside the T'chum).

31) You can't use flutes (for a funeral) if a non-Jew brought it on Shabbos. [Rashi explains that he can never use it. However, Tosfos rejects this since the Gemara asks later about a grave not made specifically for either Jew or non-Jew; why are you allowed to bury the Jew there right away? Why shouldn't you also need to wait the amount of time that you can have the Melacha done after Shabbos? The "also' must refer to: besides the first case of the Mishna about a flute. Therefore, Tosfos says that it's permitted if you waited enough time for them to be brought after Shabbos.] However, it's permitted if it came from a close place. [Tosfos explains: even though it was brought through a Reshus Harabim, since you didn't get much pleasure from that Melacha since it came from a close place.]

32) Rav holds that it's only permitted if you know that it comes from a close place. Shmuel holds that it's permitted even if it's a Safeik. We have a MIshna as a proof: if a non-Jew heated up a bathhouse on Shabbos, it's forbidden if most of the clientele are Jewish, or even if they're half Jews, for the amount that it takes to heat up the bathhouse. However, if there is an important person there we can assume that he had ten servants simultaneously cook up ten kettles that's enough to heat up a small bathhouse, so it could have been heated up after Shabbos, [Rashi explains from his Rebbis that it's a proof to Rav since we forbid it if it's half Jews, which should be a Safeik who it was heated for. However, Rashi argues and explains: when it's half Jews and half non-Jews, it's heated for both. Rather, Rashi and Tosfos explain: this is a proof to Shmuel that, even when we have a Safeik, we're allowed to make assumptions (that the rich person had his servants heat up the water immediately after Shabbos), so that it's permitted.]

33) If the non-Jew makes a coffin over a non-Jewish grave, or dig a grave in the 'Asratia,' where Jews are generally not buried, since it's obviously made for a non-Jew, you may bury a Jew in it right away after Shabbos without waiting the amount needed to make it. However, if he made it without it being obvious that it's for a non-Jew, you need to wait the time needed to make it after Shabbos. If it was made explicitly for a Jew, you can never bury him there. [Rashi explains: although we allowed earlier to bathe in a bathhouse after the time it takes to heat it even when it's heated for Jews; that's only because it's not as obvious that the Melacha was done for the Jew like it's obvious here.]

34) You may smear oil and wash a corpse as long as you don't move a limb. Even though you can't smear oil or wash a stone floor since you might come to do it to a dirt floor,and then you'll come to level a hole in the floor; that's only because you'll come to confuse a stone floor with a dirt floor since they're both floors. However, you won't come to confuse a corpse with a floor, so if we allow smearing oil and washing by a corpse, you won't come to do it to a dirt floor.

35) You can pull out the pillow from the corpse's head and have it fall on sand in order to prevent it from decomposing.

36) You can tie it's jaw, not so that it closes (since you can't move limbs), but to prevent it from opening more. the same applies to a broken beam. you can put a bench there to prevent it from breaking more, but you can't push it for it to go back to its original position (since it's building).

37) you can bring (cool) glass and metal utensils to be put on its stomach to prevent decomposing.

38) You can't close the corpse's eyes on Shabbos (since you're moving a limb). You can't close a dying man's eyes even during the week, since it may kill him.

39) It's forbidden to sleep by yourself in a house, and if you do, you're in danger to be possessed by Leilos, night demons.

Daf 152

40) Whoever is overly involved in having relations will become old quickly.

41) A dead person that doesn't have anyone to sit Shiva for him, you gather ten people to sit Shiva in their place.

42) [Rashi holds that a Gollel is the cover of the coffin, and the Dofeik are the sides that hold up the Gollel. R' Tam asks: we say that a Kohain can jump over a coffin to meet a king since the cover saves him from Tumah, and if it's the Gollel that's also Tamai, it shouldn't protect him. (This is besides that the Gollel makes him Tamai. However, you might want to answer that a Kohain may not be commanded on the Tumah of Gollel. After all, it says in Mesechta Semachos that a Kohain is only commanded on Tumah that breaks a Naziros, and Gollel doesn't break a Nazires. However, R' Tam says that this may be an inaccurate version of the Braisa since a Revious of blood doesn't break a Nazeiros, and yet, a Kohain is commanded not to become Tamai from it.) Also the Mishna in Eiruvin talks about an animal that's a Gollel, and you don't have an animal as a coffin's cover. (However you can push off this proof since the Gemara sometimes bring very uncommon cases.) Also, the Gemara learns that they're Tamai from "on the surface of the earth," which doesn't describe the coffin. Also, the Mishna in Ohelos says that the Dofeik Defakim is Tahor, and you don't have a second board for the coffin's side to have a 'Dofeik Defakim."

Therefore, R' Tam holds that the Gollel is a tombstone. The Dofeik are smaller stones under it. Sometimes they would tie an animal there temporarily after burial, if the tombstone is not ready yet, to mark the grave. That's why it's learned out from 'on the surface of the earth." The Dofeik Defakim is when they placed two other rocks to support the Gollel, one placed in front of the tombstone, and the other by its foot, to support it. Don't ask, according to R' Yehoshua who holds that Aveilos start with the closing of the Gollel, if they don't have a tombstone at the burial, when would Aveilos start? After all, they shouldn't be worse than those relatives that don't go to the burial that their Aveilos start when they turn away from the dead body.

However, this is difficult from a Tosefta that says that if there are two stones for the Gollel, you're only Tamai when both are on, for if one is gone, you're Tahor when you're on the other one since the Tumah has a way to escape. (According to R' Tam, the tombstone doesn't cover the grave.)]