1)

(a)What do we try to prove from the Pasuk in Melachim "Kamoni Kamocha, ke'Ami ke'Amcha" (that Yehoshafat said to Achav)?

(b)On what grounds do we refute this proof? What does it then mean?

(c)How do we ultimately learn it from the Pasuk there "u'Melech Yisrael vi'Yehoshafat Melech Yehudah Yoshvim ... ba'Goren, Pesach Sha'ar Shomron"?

(d)Why can "Goren" not be understood literally?

1)

(a)We try to prove from the Pasuk in Melachim "Kamoni Kamocha, ke'Ami ke'Amcha" that - Yehoshafat did not segregate from Achav, but that he trusted him and his Shechitah (even though the latter was a Mumar la'Avodas Kochavim).

(b)We refute this proof however - based on the continuation of the Pasuk "ke'Susai ke'Susecha", which can only be referring to the impending battle, and not to spiritual matters (and that is how we will interpret "Kamoni ke'Kamocha ... " as well).

(c)We ultimately learn it from the Pasuk there "u'Melech Yisrael vi'Yehoshafat Melech Yehudah Yoshvim ... *ba'Goren*, Pesach Sha'ar Shomron" - which means to compare the relationship of the two kings as cordial (like the Sanhedrin, which is called Goren, because they sat in a semi-circle, so that all the Dayanim could see each other).

(d)"Goren" cannot be understood literally - because the gates of Shomron were not a granary.

2)

(a)What does Rav Yehudah Amar Rav comment on the Pasuk there "ve'ha'Orvim Mevi'im lo Lechem u'Basar ba'Boker, ve'Lechem u'Basar ba'Erev"?

(b)Why is there no proof from there for Rava, that Mumar le'Oso Davar Lo Havi Mumar, as long as it is easily available (though it is unclear who examined the knives for Achav's Shochtim [see also Tosfos DH 'al-Pi ha'Dibur')?

2)

(a)Rav Yehudah Amar Rav comments on the Pasuk there "ve'ha'Orvim Mevi'im lo Lechem u'Basar ba'Boker ve'Lechem u'Basar ba'Erev" that - they brought Eliyahu the meat from the slaughter-house of Achav.

(b)There is no proof from there for Rava however, that Mumar le'Oso Davar Lo Havi Mumar (as long as it is easily available [though it is unclear who examined the knives for Achav's Shochtim] see also Tosfos DH 'al-Pi ha'Dibur') - because Eliyahu ate the meat by Divine Command.

3)

(a)How does Rav Ada bar Minyumi try to disprove Ravina, who translates "Orvim" as ravens, from the Pasuk in Shoftim "Va'yahargu es Oreiv be'Tzur Oreiv ... "?

(b)On what grounds do we reject this suggestion?

(c)How does Rebbi P'das explain the Pasuk there that refers to the young Jewish girl captured by the Syrians as a "Na'arah Ketanah"? If she was a Ketanah, then how could she also have been a Na'arah?

(d)Why, by the same token, can we not then translate "ha'Orvim" as the men from Oreiv?

3)

(a)Rav Ada bar Minyumi tries to disprove Ravina, who translates "Orvim" as ravens, from the Pasuk "Va'yahargu es Oreiv be'Tzur Oreiv ... " - where we see that Orev is the name of a person. In that case, perhaps here too, "ve'ha'Orvim" refers to two men by the name of Oreiv.

(b)We reject this suggestion however - on the basis of the unlikelihood that both men would have been called by the same (unusual) name.

(c)Rebbi P'das explains the Pasuk that refers to the young Jewish girl captured by the Syrians as a "Na'arah Ketanah" (who cannot have been both a Na'arah and a Ketanah) as - a Ketanah from a town called Ne'uran.

(d)We cannot, by the same token, translate "ha'Orvim" as the men from - because the Pasuk would then have written "ha'Orviyim" (with two 'Yudin').

4)

(a)We already cited the Beraisa ha'Kol Shochtin va'Afilu Kuti, va'Afilu Areil, va'Afilu Mumar earlier in the Sugya. How do we now try to prove Rav Anan Amar Shmuel (Mumar la'Avodas Kochavim Lo Havi Mumar le'Chol ha'Torah Kulah) from va'Afilu Mumar?

(b)On what grounds do we reject this proof? What else might va'Afilu Mumar refer to?

(c)Why might a Mumar la'Avodas Kochavim be worse than a Mumar le'Oso Davar (who has been given a knife that has been examined)? What did Mar say about Avodas Kochavim?

4)

(a)We already cited the Beraisa ha'Kol Shochtin va'Afilu Kuti, va'Afilu Areil, va'Afilu Mumar earlier in the Sugya. We now try to prove Rav Anan Amar Shmuel (Mumar la'Avodas Kochavim Lo Havi Mumar le'Chol ha'Torah Kulah) from va'Afilu Mumar - since we already know Mumar le'Davar Echad from va'Afilu Areil (as we proved there), in which case va'Afilu Mumar must refer to a Mumar la'Avodas Kochavim.

(b)We reject this proof however - because the Tana might be referring to a Mumar le'Oso Davar (who has been given a knife that has been examined, like Rava).

(c)A Mumar la'Avodas Kochavim might be worse than a Mumar le'Oso Davar - because, as Mar said, Avodas Kochavim is particularly severe, since whoever denies it is considered as if he has accepted the entire Torah (and conversely, whoever accepts it, is considered as if he has denied the entire Torah).

5)

(a)The Torah writes in Vayikra "Adam ki Yakriv Mikem Korban". What does the Beraisa learn from "Mikem"?

(b)What does the Tana then mean when he adds "Mikem", 'bachem Chilakti, ve'Lo ba'Umos'?

(c)How does the Tana interpret "min ha'Beheimah" allegorically?

(d)And he learns from here that one may accept Korbanos from sinners (Posh'ei Yisrael). How do we interpret sinners? What is the reason for this ruling?

5)

(a)The Torah writes in Vayikra "Adam ki Yakriv *Mikem* Korban", from which the Beraisa learns - "Mikem", 've'Lo Kulchem, Lehotzi es ha'Mumar'.

(b)When the Tana adds "Mikem", 'bachem Chilakti, ve'Lo ba'Umos', he means that - the above distinction only exists by a Yisrael, but not by a Nochri (who, we already know can bring Korbanos from "Ish", as we will learn later).

(c)The Tana interprets "min ha'Beheimah" allegorically as - people who are like animals (who sin without restraint).

(d)And he learns from here that one may accept Korbanos from sinners (Posh'ei Yisrael) - with reference to a Mumar le'Davar Echad (to encourage them to do Teshuvah).

6)

(a)In view of what we just learned, how do we interpret ...

1. ... the Reisha "Mikem" ... 'Lehotzi es ha'Mumar'?

2. ... the Seifa *'Chutz min ha'Mumar*, u'Menasech es ha'Yayin u'Mechalel Shabbasos be'Farhesya'? How do we amend this statement?

(b)What do we finally prove from the Beraisa?

6)

(a)In view of what we just learned, we interpret ...

1. ... the Reisha "Mikem" ... 'Lehotzi es ha'Mumar' - with regard to a Mumar le'Chol ha'Torah Kulah.

2. ... the Seifa *'Chutz min ha'Mumar*, u'Menasech es ha'Yayin u'Mechalel Shabbasos be'Farhesya' - to read 'Chutz min ha'Mumar Lenasech es ha'Yayin ... '.

(b)The Beraisa - serves as a final proof against Rav Anan Amar Shmuel, in that 'Mumar la'Avodas Kochavim, havi Mumar le'Chol ha'Torah Kulah'.

5b----------------------------------------5b

7)

(a)In another Beraisa, the Tana Kama learns from the Pasuk in Vayikra (in connection with a Korban Chatas) "me'Am ha'Aretz", 'P'rat le'Mumar". What does Rebbi Shimon ben Yossi Amar Rebbi Yossi learn from the Pasuk there "Asher Lo Se'asenah bi'Shegagah ve'Ashem"?

(b)How does Rav Hamnuna explain the ramifications of their Machlokes?

(c)In spite of the fact that we already know from there that a Mumar cannot bring a Chatas, we nevertheless need the Pasuk "Mikem", 've'Lo Kulchem' (on Amud Alef), to teach us that he cannot bring an Olah either. Why would we not know ...

1. ... Olah from Chatas?

2. ... Chatas from Olah?

(d)What is the S'vara ...

1. ... on the one hand, to disqualify a Mumar from bringing an Olah?

2. ... on the other hand, to obligate him to bring a Chatas (if not for the Pasuk that disqualifies him as well)?

7)

(a)In another Beraisa, the Tana Kama learns from the Pasuk in Vayikra (in connection with a Korban Chatas) "me'Am ha'Aretz", 'P'rat le'Mumar". Rebbi Shimon ben Yossi Amar Rebbi Yossi learns from the Pasuk there "Asher Lo Se'asenah bi'Shegagah ve'Ashem" that - anyone may bring a Chatas, provided he would have retracted had he known that what he was doing is forbidden (had he known that what he was eating was Cheilev, he would not have eaten it).

(b)Rav Hamnuna explains the ramifications of their Machlokes - with regard to a case where a Mumar Le'echol Cheilev ate Dam be'Shogeg. He is obligated to bring a Korban, according to Rebbi Shimon ben Yossi Amar Rebbi Yossi, but forbidden to bring it, according to the Tana Kama.

(c)In spite of the fact that we already know from there that a Mumar cannot bring a Chatas, we nevertheless need the Pasuk "Mikem", 've'Lo Kulchem', to teach us that he cannot bring an Olah either. We would not know ...

1. ... Olah - which comes as a mere gift, from Chatas - from which he will perhaps be disqualified, because it comes as a Kaparah (of which he is not worthy).

2. ... Chatas - which is obligatory, from Olah - which is voluntary.

(d)The S'vara ...

1. ... on the one hand, to disqualify a Mumar from bringing an Olah is - that it is a disgrace for Hash-m to receive a gift from such a person (as the Pasuk writes in Mishlei "Zevach Resha'im To'eivah".

2. ... on the other hand, to obligate him to bring a Chatas (if not for the Pasuk that disqualifies him too) - to deprive the sinner of any financial benefit from his sin.

8)

(a)How does Rav Yehudah Amar Rav interpret the Pasuk in Tehilim "Adam u'Veheimah Toshi'a Hash-m"?

(b)How do we reconcile this with the Beraisa on Amud Alef, which Darshens "min ha'Beheimah" derogatively?

(c)How do we explain the Pasuk in Yirmiyah "Vezara'ti es Beis Yisrael Zera Adam ve'Zera Beheimah"? About whom is the Pasuk speaking when it writes ...

1. ... "Zera Adam"?

2. ... "Zera Beheimah"?

(d)How do we reconcile this with the current Beraisa, which Darshens "Adam u'Veheimah Toshi'a Hash-m" positively?

8)

(a)Rav Yehudah Amar Rav interprets the Pasuk "Adam u'Veheimah Toshi'a Hash-m" to mean that - Hash-m will save those people who are wise like Adam ha'Rishon, but who make themselves small like an animal.

(b)To reconcile this with the Beraisa on Amud Alef, which Darshens "min ha'Beheimah" derogatively - we differentiate between here, where the Pasuk mentions "Adam" together with "Beheimah", and there, where it does not.

(c)Regarding the Pasuk "Ve'zara'ti es Beis Yisrael Zera Adam ve'Zera Beheimah" ...

1. ... "Zera Adam" refers to - Talmidei-Chachamim, and ...

2. ... "Zera Beheimah" - to Amei-ha'Aretz, who have learned neither Chumash, nor Mishnah, nor Gemara.

(d)And we reconcile this with the current Beraisa, which Darshens "Adam u'Veheimah Toshi'a Hash-m" positively - by pointing to the fact that "Zera" is written twice, thereby dividing between "Adam" and "Beheimah".

9)

(a)What does Rav Chanan ... in the name of bar Kapara say with regard to Rabban Gamliel and his Beis-Din? What did they say about the Shechitah of a Kuti?

(b)Which Rabban Gamliel is he referring to?

(c)Why does he not necessarily disagree with our Mishnah (which validates the Shechitah of a Kuti, according to Abaye and Rava)?

9)

(a)Rav Chanan ... states in the name of bar Kapara - that Rabban Gamliel and his Beis-Din issued a decree forbidding the Shechitah of a Kuti.

(b)The Rabban Gamliel to whom he is referring is - Rabban Gamliel the son of Rebbi.

(c)He does not necessarily disagree with our Mishnah (which validates the Shechitah of a Kuti, according to Abaye and Rava) - since the decree was issued after the ruling in the Mishnah.

10)

(a)What was Rav Ya'akov bar Idi's reaction, when Rebbi Zeira suggested that perhaps bar Kapara statement is confined to where there is no Yisrael watching the Kuti when he Shechts (but not where there is)?

(b)What is the basis of Rav Ya'akov bar Idi's surprise?

(c)Did Rebbi Zeira accept his objection or not"

10)

(a)When Rebbi Zeira suggested that perhaps bar Kapara statement is confined to where there is no Yisrael watching the Kuti when he Shechted, Rav Ya'akov bar Idi - exclaimed in surprise that such a suggestion created the impression that Rebbi Zeira did not how to learn ...

(b)... because if their Shechitah is not supervised, then, knowing their aversion to the La'av of Lifnei Iver, it is obvious that their Shechitah is Pasul, and does not require a special decree to forbid it.

(c)Whether or not, Rebbi Zeira accepted his objection - is the subject of the She'eilah that we are about to discuss.

11)

(a)Rav Nachman bar Yitzchak cites Rebbi Asi, who saw Rebbi Yochanan eat from the Shechitah of a Kuti. What does he say about Rebbi Asi?

(b)Under what condition did they do that?

(c)What She'eilah does Rebbi Zeira now ask on this, based on the ruling of Rabban Gamliel and his Beis-Din?

11)

(a)Rav Nachman bar Yitzchak cites Rebbi Asi, who saw Rebbi Yochanan eat from the Shechitah of a Kuti, and he goes on to say - that Rebbi Asi did the same thing.

(b)They did that - either with a Yisrael watching them (incorporating Yotzeii ve'Nichnas) or after handing him a piece of meat from his Shechitah and watching him eat it.

(c)Rebbi Zeira asks on this - whether they had perhaps not heard of Rabban Gamliel and his Beis-Din's ruling, or whether they had, but disagreed with it.

12)

(a)What prompts Rebbi Zeira to conclude that they must have heard of the ruling, but disagreed with it?

(b)On what is that conclusion based?

(c)What does this prove? According to Rebbi Zeira's initial suggestion, how could he have easily reconciled Rebbi Yochanan and Rebbi Asi with Rabban Gamliel's ruling?

12)

(a)Rebbi Zeira concludes that they must have heard of the ruling, but disagreed with it is, because if they had not (but would have agreed if they had) - then it transpires that they sinned, and we have a principle that Hash-m does not bring a Takalah on Tzadikim (even an inadvertent one) ...

(b)... Kal va'Chomer from their animals, as we shall see later (in connection with the donkey of Rebbi Pinchas ben Ya'ir).

(c)This proves that - Rebbi Zeira must have accepted Rebbi Ya'akov's refutation of his suggestion, because if he hadn't, then he could have easily reconciled Rebbi Yochanan and Rebbi Asi with Rabban Gamliel's ruling by establishing the former when a Jewish supervisor was present, and the latter, when he wasn't.

OTHER D.A.F. RESOURCES
ON THIS DAF