prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) According to Rav Hamnuna, an Eglah Arufah becomes Asur be'Hana'ah already during its lifetime. What does Rabah say?
(b) What problem do we have with Rav Hamnuna, that does not exist according to Rabah?
(c) In reply, Rav Hamnuna cites Rebbi Yanai, who did indeed once hear of a specific point at which the Eglah Arufah becomes forbidden, but he could not recall what it was. What did he therefore suggest?
(a) In support of his opinion, Rav Hamnuna quotes a Mishnah in Chulin, where Rebbi Shimon exempts someone who Shechts a Parah Adumah, a Shor ha'Niskal or an Eglah Arufah, from 'Oso ve'es B'no'. What do the Chachamim say?
(b) How does he explain the basis of their Machlokes?
(c) What problem does he have with understanding the Machlokes according to Rabah?
(d) And he refutes the suggestion that it is a Shechitah she'Einah Re'uyah, because 'Arifah incorporates Shechitah (which therefore renders it Asur be'Hana'ah no less the actual Arifah), by citing a Mishnah in Chulin, which rules that Arifah is Kasher by Eglah, but Pasul by Parah (Adumah). What does the Tana say about Shechitah?
(a) What was Rabah's initial response to Rav Hamnuna's Kashya?
(b) Why, after Rav Hamnuna left the room, 'could he have kicked himself'? What simple answer could he have given to explain Rebbi Shimon, even according to his opinion?
(c) On what grounds would Rav Hamnuna have rejected that answer outright?
(a) Rabah finds support for his opinion in our Mishnah, which rules 'Eglah Arufah Einah Kein; Im ad she'Lo Ne'erfah, Teitzei ve'Tir'eh be'Eider'. What does this prove?
(b) To counter the Kashya, how does Rav Hamnuna amend ...
1. ... the Mishnah's statement?
2. ... the Mishnah's following ruling 'mi'she'Ne'erfah, Tikaver bi'Mekomah'?
(c) What problem remains with Rav Hamnuna's opinion, from the Seifa 'she'al ha'Safek Ba'ah mi'Techilah, Kiprah S'feikah ve'Halchah lah'?
(a) So we cite a Beraisa (Tana de'bei Rebbi Yishmael) in support of Rav Hamnuna, which compares Machshir and Mechaper ba'Chutz to Machshir and Mechaper bi'Fenim'. What is the difference between 'Machshir' and 'Mechaper'?
(b) If 'Machshir ...
1. ... bi'Fenim' refers to Asham Metzora, to what does 'Mechaper bi'Fenim' refer?
2. ... ba'Chutz' refers to the Tziprei Metzora, to what 'Mechaper ba'Chutz' refer?
(c) In which regard does the Torah compare ...
1. ... Machshir bi'Fenim to Mechaper bi'Fenim?
2. ... Machshir ba'Chutz to Mechaper ba'Chutz?
(d) What does this have to do with Eglah Arufah?
(a) What does Rebbi Eliezer in our Mishnah say about Asham Taluy?
(b) How did they therefore refer to Rebbi Eliezer's Ashamos?
(c) What did they say about Bava ben Buta? When did he not bring an Asham Taluy?
(d) What did he swear by the Beis-Hamikdah he would he have done, had he had his way?
(e) What do the Chachamim of Rebbi Eliezer say?
(a) What distinction does the Tana draw between Chayvei Chata'os and Ashamos Vada'in after Yom Kipur and Chayvei Ashamos Teluyin?
(b) And what does the Mishnah say about ...
1. ... someone who performs a Safek Aveirah on Yom Kipur any time up to dusk? Why is that?
2. ... a Yoledes who has a Safek Chatas ha'Of to bring and Yom Kipur passes?
3. ... a Chatas ha'Of Safek that becomes clarified after the Melikah has already been performed?
(c) How does Rebbi Eliezer prove that Asham Taluy is not an obligatory Korban?
(a) To counter Rebbi Eliezer, how do the Chachamim define the difference between Olah and Shelamim on the one hand, and Chatas and Asham on the other?
(b) How do they then explain the corollary between an Asham Taluy and the Chatas that one brings in the event that one discovers that he did sin?
(c) Rav Acha b'rei de'Rava asked Rav Ashi why Asham Taluy, like Olah and Shelamim, might not be brought both as a Chovah and as a Nedavah. Where do we find an Olah and a Shelamim that are brought as a Chovah?
(d) What did Rav Ashi reply?
(a) On what grounds did Rava query the Beraisa that Rebbi Chanina quoted 'Asham Taluy Ba al ha'Neveilah' Mah Nafshach?
(b) What was Rebbi Chanina's reaction to Rava's Kashya?
(c) What answer did he quote in the name of Rabah?
(d) What is the source of ...
1. ... 'Amru lo's ruling? From which Pasuk in Vayikra do they obligate an Asham Taluy even by a Safek La'av?
2. ... the Rabbanan, who confine Asham Taluy to a La'av which carries with it Kareis and Chatas? Which Gezeirah-Shavah does Rabah cite?
(a) How does Rav Yosef interpret the Beraisa which states that the five Ashamos atone, whereas Asham Taluy does not?
(b) To which five Ashamos is the Tana referring?
(c) Why can the author of the Beraisa not be Rebbi Eliezer? In which case does Asham Taluy atone completely according to him?
(d) Ravina explains that whereas nothing else can replace the atonement of the five Ashamos, something else does replace the atonement of the Asham Taluy. What is that 'something else'?
(e) What does Rebbi Eliezer say about that?
(a) What does Rav Dimi Amar Rebbi Ami Amar Rebbi Chanina initially learn from the Pasuk in Acharei-Mos (in connection with the Sa'ir ha'Na'aseh bi'Fenim) "ve'Chiper al ha'Kodesh ... u'mi'Pish'eihem le'Chol Chatosam"?
(b) On what grounds does Abaye refute the proof from this Pasuk? What sort of sins does the Sa'ir ha'Na'aseh bi'Fenim atone for?
(c) Which Korban then atones for sins which are known?
(d) From which Pasuk there do we then preclude sins which require a Chatas from the Kaparah of Yom Kipur, according to Abaye?
(a) Rav Dimi queried Abaye's source from a Mishnah in the second Perek. Which Mishnah?
(b) When Ravin arrived from Eretz Yisrael, he cited Rebbi Asi Amar Resh Lakish, who also quoted a Pasuk in Acharei-Mos in this regard. Which Pasuk?
(c) What did Abaye comment on that?
(d) On what grounds did Abaye reject Ravin's answer that we go after the majority of 'Pesha'im', which are not Chayav a Korban?
(a) Abaye finally quoted the beginning of the previous Pasuk "ve'Hisvadah alav es Kol Avonos B'nei Yisrael". Based on the fact that "Avonos" (like "Pesha'im") refers to sins performed on purpose, how does this help solve our problem? What is now our source for the ruling that Yom Kipur does not atone for Chayvei Chata'os?
(b) What does Rebbi Elazar learn from the Pasuk there "mi'Kol Chatosam Lifnei Hash-m Tit'haru"?
(c) What did Rav Tachlifa Avuhah de'Rav Huna citing Rava extrapolate from there regarding the previous Halachah (concerning Chatas Vaday)?
(d) What does he come to preclude?