prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) The Mishnah now discusses a dish for washing one's feet which holds between two Lugin and nine Kabin. How many Lugin are there in a Kav?
(b) On that day, says the Tana, they concluded that such a dish that cracked is nevertheless Tamei Medras. What does he mean by 'on that day'?
(c) How did they arrive at that conclusion?
(d) Where would the dish have had to crack in order to lose its status as a vessel for washing one's feet?
(e) Then on what grounds does it remain subject to Tum'as Medras?
(a) What does R. Akiva say about the cracked dish being Tamei Medras?
(b) Why is that?
(c) Like whom is the Halachah?
(a) What did they say on that same day about all Korbanos that were Shechted she'Lo Lish'man?
(b) What does 'she'Lo Lishman' mean?
(c) What are the two exceptions to the rule?
(d) What is the difference between those two?
(a) With regard to the first half of the ruling (that the Korbanos are Kasher) ...
1. ... what is the significance of the fact that the Korbanos are Kasher (see Tiferes Yisrael)?
2. ... how do we learn that the owner is not Yotzei his Neder from the fact the Pasuk in Ki Seitzei "Motzei Sefasecha Tishmor ve'Aseisa, Ka'asher Nadarta la'Hashem Elokecha Nedavah" changes from Neder to Nedavah (refer to Bartenura at the beginning of Zevachim)?
(b) To which branch of Korbanos does the second half of the above ruling not apply?
(c) We learn each of the two exceptions (Pesach and Chatas) from two respective Pesukim. What do we learn from the Pasuk in Emor "ve'Lo Yechal'lu es Kodshei B'nei Yisrael" (in connection with this ruling)?
(d) Why is the ruling in the Seifa confined to a Pesach in its time? What is the Din of a Pesach not in its time?
(a) Which Korban does R. Eliezer add to the list of exceptions?
(b) R. Shimon ben Azai quoting the Sanhedrin (see Tiferes Yisrael), repeats the principle, but adds the word 'she'Kol ha'Zevachim ha'Ne'echalin ... '. What is the significance of that addition?
(c) What did the Chachamim say about that?
(a) On that same day, they discussed the status of Amon and Mo'av in the Sh'mitah. Which section of Amon and Mo'av were they referring to?
(b) Why can they not have been talking about the section of Amon and Mo'av that became permitted through Sichon and Og?
(c) What will be the Din in the latter regarding Sh'mitah, assuming that the Olei Bavel did not capture the latter?
(d) R. Tarfon decreed Ma'aser Ani there (in the former [during the Sh'mitah year, see Tiferes Yisrael]). What did R. Elazar ben Azaryah say?
(a) On what grounds did R. Yishmael insist that R. Elazar ben Azaryah prove his opinion, and not R. Tarfon?
(b) Why did he refer to Ma'aser Sheini as a Chumra (see Tos. Yom-Tov)?
(c) What did R. Elazar ben Azaryah mean when he replied that it was R. Tarfon who had initiated a change, and not he? Which change was he referring to?
(d) How did R. Elazar ben Azaryah refer to both R. Yishmael and R. Tarfon?
(a) R. Tarfon responded by comparing Amon and Mo'av to Egypt (where Chazal initiated Ma'aser Ani in the Sh'mitah). How did R. Elazar ben Azaryah counter that?
(b) How did R. Yishmael justify his comparing Amon to Egypt (rather than to Bavel)?
(c) What did R. Elazar ben Azaryah reply to that (see Tiferes Yisrael)?
(a) R. Elazar ben Azaryah based his statement on the Pasuk in Malachi "ha'Yikba Adam Elokim ... ha'Ma'aser ve'ha'Terumah" (see Tos. Yom-Tov). What does "ha'Yikba Adam Elokim" mean?
(b) Based on the first half of the Pasuk, what must "Ma'aser" (in the second half) mean?
(c) R. Yehoshua refuted R. Elazar's Kashya on R. Yishmael, by basing the former's opinion on a different reason. What reason did he give?
(d) What did he mean by 'new' and 'old'?
(e) On what basis did he differentiate between the two? Why should one not learn a new Takanah from an old one?
(a) What did the Chachamim of that period ultimately conclude? What did the Chachamim actually obligate in the Sh'mitah year in Amon and Mo'av, Ma'aser Ani or Ma'aser Sheini?
(b) What did R. Eliezer tell R. Yossi ben Durmaskis, when the latter came to visit him and asked him what Chidush had been said that day in the Beis-ha'Medrash? Where was R. Eliezer at the time?
(c) What was the latter's strange reaction to R. Eliezer's answer?
(a) What did he mean when he quoted the Pasuk in Tehilim "Sod Hash-m li'Yere'av, u'Beriso le'Hodi'am"?
(b) What did he then instruct R. Eliezer to tell the Chachamim?
(c) And whose name did he cite in the chain of otherwise un-named Chachamim, from whom he actually heard this ruling?
(d) What can one comment on R. Yossi ben Durmaskis' statement (in connection with the fact that he cited it as 'Halachah le'Moshe mi'Sinai')?
(a) On that same day, Yehudah Ger Amoni appeared before the assembly of Chachamim. What She'eilah did he ask them?
(b) What did Raban Gamliel rule? Which Pasuk in Ki Seitzei did he quote him?
(c) On what grounds did R. Yehoshua disagree with Raban Gamliel? What was his source?
(d) How did Sancheriv implement his strategy?
(a) How did Raban Gamliel counter R. Yehoshua, based on the Pasuk in Yirmiyah "ve'Acharei-Chein Ashiv es Sh'vus b'nei Amon"?
(b) And what did R. Yehoshua say to that?
(c) What ruling did the Chachamim finally issue to Yehudah Ger Amoni?
(d) Based on R. Yehoshua's reasoning, on what grounds did they do that?
(a) What does the Mishnah say about the Targum in Ezra & Daniel? What is meant by 'the Targum in Ezra & Daniel'?
(b) How about Aramaic words that appear in other Sefarim, such as "ki'D'na Teimra Lehon" in Seifer Yirmiyah?
(c) What is the status of a Seifer (or part of a Seifer) that one translated from Targum into Lashon Ivris, or vice-versa? What does 'Ivris' mean?
(a) A Seifer that is written in K'sav Ivri, says the Tana, is not Metamei the hands. What is 'K'sav Ivri'? Why is it called by that name?
(b) In the era of the Kings of Yisrael, our ancestors used this script in their secular dealings. How do we know this?
(c) Who used to use it even in their 'holy' writings?
(a) Our Sefarim are written in K'sav Ashuris. What is the source of this script?
(b) Why is it called by that name?
(c) Which other two conditions are required for a Seifer to be Kasher?
(a) The Mishnah cites the Tzedokim, who complained about the Perushim (the Chachamim). Who were the Tzedokim? Why were they called by that name?
(b) Based on the ruling that Sefarim are Metamei the hands, what was their objection? What are
(a) What complaint did Raban Yochanan ben Zakai (anticipating the Tzedokim's response) add to their list (in connection with the bones of a donkey and of a Kohen Gadol)?
(b) How did the Tzedokim explain the latter phenomenon? What are 'Tarvados'?
(c) How did Raban Yochanan ben Zakai use their explanation, to counter their initial complaint?
(d) As a matter of fact, the Tzedokim's reasoning was incorrect, as was that of Raban Yochanan ben Zakai (see Tos. Yom-Tov), who only gave that reason to placate the Tzedokim. What is the real reason that Sifrei Kodesh are Metamei the hands?
(a) The Tzedokim also objected to the Perushim's ruling (in Machshirin) reddering Nitzok Tahor. What does that mean? On what principle is it based?
(b) What did the Perushim counter (in connection with a stream of water that flowed from a grave-yard?
(c) What point were they making (see Tiferes Yisrael)?
(d) The latter ruling is in fact correct. What is its source?
(a) The Tzedokim's next complaint concerned the difference between a person's Eved and Shifchah Cana'anim who damaged and his ox which damaged. What are their respective Halachos?
(b) What was the Tzedokim objection?
(c) And what did the Perushim answer to that?
(d) Is that the genuine answer?
(a) The final complaint was that of a Tzedoki Galili. Why was he called by that name?
(b) His complaint concerned the wording of a Get (see Tos. Yom-Tov). How did the name of ...
1. ... Nochri kings appear on it?
2. ... Moshe Rabeinu appear on it?
(c) What was now his objection?
(a) What did the Perushim counter, in connection with the Pasuk in Sh'mos "Vayomer Paroh 'Mi Hash-m Asher Eshma be'Kolo"?
(b) Why was that even worse (according to the Tzedokim's way of thinking) than the wording of a Get?
(c) What did they prove from there (see Tos Yom-Tov)?
(a) What did Paroh subsequently announce, once he was smitten?
(b) Why does the Tana insert that here?
***** Hadran Alach 'Bo ba'Yom', ve'Nishl'am Maseches Yadayim *****