1)

(a)We just concluded that Rebbi Shimon ben Elazar forbids renting a Kuti a field over Chol ha'Moed, because he will work it on Chol ha'Mo'ed. What problem do we have with this from the reason given by Rebbi Shimon ben Elazar 'Mipnei she'Nikreis al Sh'mo ... '? What ought he rather to have said?

(b)What do we answer? How do we reconcile the two reasons?

1)

(a)We just concluded that Rebbi Shimon ben Elazar forbids renting a Kuti a field over Chol ha'Moed, because he will work it on Chol ha'Mo'ed. The problem with this from the reason given by Rebbi Shimon ben Elazar 'Mipnei she'Nikreis al Sh'mo ... ' is that - he ought rather to have forbidden it because of the La'av of "Lifnei Iver Lo Siten Michshol" (which is intrinsically forbidden).

(b)We answer that - the Tana holds of both reasons, and what he means is that besides the obvious reason of "Lifnei Iver", there is also the reason of 'Mipnei she'Nikreis al Sh'mo ... ').

2)

(a)What did Rava say about an arrangement regarding a syndicate of gardeners of safran, consisting of Jews and Nochrim, where the former work on Shabbos, the latter, on Sunday?

(b)Ravina queried Rava from a Beraisa however. What does the Beraisa say about a Yisrael and a Nochri who received a field in partnership ba'Arisus, and who ultimately want to come to an arrangement that the Nochri takes his due from the work that he did on Shabbos, and the Yisrael, on Sunday?

(c)Under which circumstances will an arrangement by which the Nochri receives his due from the produce of Shabbos, and the Yisrael, from the produce of Sunday, be permitted?

(d)What does 've'Im Ba'u be'Cheshbon, Asur', mean?

(e)Initially, when Ravina asked Rava this Kashya, he was embarrassed. What did he eventually discover that put his mind at ease?

2)

(a)When a syndicate of gardeners of safran, consisting of Jews and Nochrim, where the latter worked on Shabbos, the former, on Sunday, came before Rava - he condoned it.

(b)Ravina queried Rava from a Beraisa however - which forbids a Yisrael and a Nochri who received a field in partnership ba'Arisus, and who ultimately want to come to an arrangement that the Nochri takes his due from the work that he did on Shabbos, and the Yisrael, on Sunday.

(c)An arrangement by which the Nochri receives his due from the produce of Shabbos, and the Yisrael, from the produce of Sunday will be permitted - if they made this condition at the outset.

(d)'ve'Im Ba'u be'Cheshbon, Asur', means that - if the Nochri goes of his own accord, and works on Shabbos, and the Yisrael comes later and wants to work the equivalent amount of weekdays as the Shabbasos that the Nochri worked, it is forbidden.

(e)Initially, when Ravina asked Rava this Kashya, the latter was embarrassed. But his mind was put at ease, when he discovered that - the gardeners had in fact, made that condition at the outset.

3)

(a)According to Rav Gevihah from bei Kasil, the case of the syndicate of gardeners was not a question of Shabbos and Sunday at all. Then what was it?

(b)What problem do we have with this version, assuming that Ravina cited the Beraisa to Rava?

(c)Then why did Ravina cite it?

(d)And how will we explain Rava's embarrassment according to this explanation?

3)

(a)According to Rav Gevihah from bei Kasil, the case of the syndicate of gardeners did was not a question of Shabbos and Sunday at all, but rather - one of Orlah (the first three years, during which time the Nochri worked and took his due) and subsequent years (during which time the Yisrael took his).

(b)The problem with this version - is Ravina's Kashya from the Beraisa, which is not difficult once we switch to Orlah, since there is no Isur in sending a Nochri to work on Orlah in one's place, like there is on Shabbos.

(c)In fact, Ravina cited the Beraisa to Rava (not in the form of a Kashya, but rather) - in the form of a proof, because we learn from 'Hisnu Lechatchilah Mutar' that whenever there is no Isur Sh'lichus, it is permitted.

(d)According to this explanation - Rava was not in fact, embarrassed.

4)

(a)We ask what the Din will be in a case where the Yisrael and the Nochri did not make any conditions. How do we ...

1. ... try to resolve the She'eilah from the Reisha 'Im Hisnu mi'Techilah Mutar'?

2. ... counter this proof from the Seifa 'Im Ba'u le'Cheshbon, Asur'?

(b)So what do we conclude from the Mishnah?

4)

(a)We ask what the Din will be in a case where the Yisrael and the Nochri did not make any conditions. We ...

1. ... try to resolve the She'eilah from the Reisha 'Im Hisnu mi'Techilah Mutar' - which implies that S'tam is Asur.

2. ... counter this proof however, from the Seifa 'Im Ba'u le'Cheshbon, Asur' - which implies that S'tam is Mutar'.

(b)So we conclude - 'Ela me'Ha Leka le'Mishma mineih' (meaning that we cannot infer anything from the Mishnah).

Hadran alach 'Lifnei Eidehen'

Perek Ein Ma'amidin'

5)

(a)We have already discussed our Mishnah 'Ein Ma'amidin Beheimah be'Pundeka'os shel Ovdei-Kochavim ... '. What reason does the Tana give for this prohibition?

(b)The Tana forbids both a woman and a man to be alone with a Nochri. Why ...

1. ... a woman?

2. ... a man?

5)

(a)We have already discussed our Mishnah 'Ein Ma'amidin Beheimah be'Pundeka'os shel Ovdei-Kochavim ... ' - because they are suspected of bestiality.

(b)The Tana forbids ...

1. ... a woman to be alone with a Nochri - for fear that he will rape her.

2. ... a man to be alone with a Nochri - for fear that he will murder him.

22b----------------------------------------22b

6)

(a)What does the Beraisa say about buying an animal from a Nochri to bring as a Korban?

(b)The Tana is not afraid that the animal is perhaps a Rovei'a or a Nirva, a Muktzah or a Ne'evad. What is the difference between 'Muktzah' and 'Ne'evad'?

(c)Why is he not afraid that it is ...

1. ... a Muktzah or a Ne'evad?

2. ... a Rovei'a or a Nirva?

(d)This reason explains why one may not buy a female animal from them. What reason does Rav Kahana give as regards buying a male animal?

6)

(a)The Beraisa - permits buying an animal from a Nochri to bring as a Korban.

(b)The Tana is not afraid that the animal is perhaps a Rovei'a or a Nirva, a Muktzah - one that has been designated for idolatry, or a Ne'evad - one that has actually been worshipped.

(c)He is not afraid that it is ...

1. ... ... a Muktzah or a Ne'evad - because a Nochri would not sell either of them.

2. ... a Rovei'a or a Nirva - because he does not want his animal to become barren.

(d)This reason explains why one may buy a female animal from them. Buying a male animal is permitted, Rav Kahana explains - because an animal that has been raped by a human becomes weak, and the owner wants his animals to remain strong.

7)

(a)We ask why another Beraisa then permits purchasing an animal from a Nochri shepherd. What is the basis of the Kashya? Why might a shepherd be different than the owner?

(b)What do we answer?

(c)Why does yet another Beraisa forbid handing a Nochri shepherd one's animal to look after?

(d)How do we reconcile this with the previous Beraisa which explained how the shepherd is afraid that he will lose his wages? Why then, is he not afraid in this case, too?

(e)Rabah cites what we just learned as the source of a famous mantra. What is the meaning of ...

1. ... 'Micht'va G'lala Baza'?

2. ... 'Rigla be'Chavreih Yada'?

7)

(a)We ask why another Beraisa then permits purchasing an animal from a Nochri shepherd - who is not concerned about the animal becoming barren or weak (like the owner is), seeing as it is not his animal.

(b)We answer that it is nevertheless permitted - because he would be afraid of losing his wages, in the event that his perversions are discovered.

(c)Nevertheless, another Beraisa forbids handing a Nochri shepherd one's animal to look after - because he might rape it.

(d)This, in spite of the previous Beraisa which explained how the shepherd is afraid that he will lose his wages - because whereas there, he is afraid of being discovered by his Nochri employer (with whom he has social contact, or because he might even walk in and catch him in the act), here he is not afraid of the Yisrael (with whom he has no other contact) finding out.

(e)Rabah cites what we just learned as the source of a famous mantra ...

1. ... 'Micht'va Gelala Baza' - the marble (for all its strength, is afraid of the style that carves on it (because it recognizes it), and likewise ...

2. ... 'Rigla be'Chavreih Yada' - the roguish peddler is afraid of other peddlers (because he knows them [see also Tosfos DH 'Rigla ... ').

8)

(a)Why do we think that purchasing a male animal from a Nochri woman to bring as a Korban might be forbidden?

(b)Why do we in fact conclude, that it is permitted?

8)

(a)We think that purchasing a male animal from a Nochri woman to bring as a Korban might be forbidden - because bringing the animal on herself, as we suspect, will not cause the animal to become weak (and barrenness is of course, not applicable either).

(b)We conclude however, that it is permitted - because an animal that has raped a human tends to constantly trail him/her, in which case her perversions would soon become known.

9)

(a)What does Rav Yosef quoting a Beraisa, say about a widow keeping a dog or boarding a Talmid-Chacham?

(b)What problem does this create with regard to the previous Halachah (permitting the purchase of an animal from a Nochri woman)?

(c)Why is the problem confined to the case of the dog, and not to that of the Talmid-Chacham?

(d)How do we answer the Kashya from the dog?

9)

(a)Rav Yosef quoting a Beraisa - forbids a widow to keep a dog or board a Talmid-Chacham ...

(b)... because we are afraid of the ensuing perversions - posing a Kashya on what we just said (that even a Nochris would not indulge in bestiality ... ).

(c)The problem is confined to the case of the dog, but does not pertain to that of the Talmid-Chacham - who will prefer to keep quiet about his dealings with his hostess, in which case their illicit relationship will not necessarily be discovered.

(d)We answer the Kashya - by differentiating between a Beheimah and a dog, which will also keep trailing her if she throws it a bone (and which is therefore forbidden, since that is what she will rely on people saying).

10)

(a)We cited a Beraisa in the first Perek that even forbids leaving female animals with Nochri women. What reason does Mar Ukva bar Chama give to explain that?

(b)This suspicion might even apply, he adds, if the visiting 'friend' does find the hostess at home. Why is that?

(c)Mar Ukva's explanation is based on a statement by Rebbi Yochanan. What did Rebbi Yochanan say that distinguishes a Yisrael (and apparently his animals too) from a Nochri in this regard?

10)

(a)We cited a Beraisa in the first Perek that even forbids leaving female animals with Nochri women. The reason Mar Ukva bar Chama gives to explain that is - because Nochrim tend to visit their friends' wives, and sometimes, not finding them at home, they give vent to their desires on their animals instead.

(b)This suspicion might even apply, he adds, if the visiting 'friend' does find the hostess at home - because they even prefer a Yisrael's animal to their own wives.

(c)Mar Ukva's explanation is based on a statement by Rebbi Yochanan, who said that - when the snake had relations with Chavah, he injected a filth into her. When Yisrael stood at Har Sinai, they were cleansed of this filth, he says, (and this apparently affects their animals too [see also Tosfos DH 'Ovdei-Kochavim' and Maharam]), whereas Nochrim still retain it.

11)

(a)We also ask whether the prohibition extends to leaving birds with a Nochri, and we answer with a couple of testimonies. What did Rav Yehudah Amar Shmuel quote Rebbi Chanina as having seen a Nochri do with a goose that he purchased from the market?

(b)And what did Rebbi Yirmiyah from Difti attest to having seen a Nochri do with a vegetable that he purchased from the market?

11)

(a)We ask whether the prohibition extends to leaving birds with a Nochri, and we answer with a couple of testimonies. Rav Yehudah Amar Shmuel quotes Rebbi Chanina, who saw a Nochri purchase a goose from the market - rape it, strangle it and fry it.

(b)And Rebbi Yirmiyah from Difti attested at having seen a Nochri take a vegetable that he purchased from the market - carve a hole in it and 'rape' it, before frying it and eating it.

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