1)

(a)Still in connection with Esnan Zonah, we ask what the Din will be if, in the case of 'Nasan lah ve'Achar-Kach Ba Alehah', instead of actually sacrificing the animal, she only managed to declare it Hekdesh, before they had relations. In spite of the fact that the animal is still alive, we think that 'Hikdishaso' may be as good as 'Hikrivaso' - based on the principle 'Amiraso li'Gevohah ki'Mesiraso le'Hedyot' (declaring something Hekdesh is comparable to handing it over regarding a Hedyot) in which case it might even be considered as if the animal has already been brought on the Mizbe'ach.

(b)We try to resolve the She'eilah from Rebbi Elazar himself, who said 'ke'she'Kadmah ve'Hikrivaso' - implying that 'Hikdishaso' without 'Hikrivaso' remains Asur.

(c)We reject this proof however, on the grounds that - Rebbi Elazar himself might not have been sure (and because he had the same Safek as we have, he only mentioned 'Hikrivaso', of which he was certain).

2)

(a)The Reisha of the Beraisa stated 'Ba Alehah ve'Achar-Kach Nasan Lah Esnenah Mutar'. Rav Nachman bar Yitzchak Amar Rav Chisda reconciles this with the Beraisa ' ... Afilu mi'Ka'an ad Shalosh Shanim, Esnenah, Asur' - by establishing the latter Beraisa where he promised her a designated lamb (in which case she acquires it straight after the Bi'ah), whereas our Beraisa is speaking where he promised her Esnan S'tam, in which case she does not acquire it.

(b)Initially, we establish this second Beraisa by a Zonah Nochris (who acquires with Mamon [with Bi'ah in this case], because if it was speaking in the case of a Zonah Yisre'elis, she would not even acquire the lamb if he said 'T'leh Zeh', seeing as there has not been a Kinyan Meshichah (see Tosfos DH 've'Ha Mechs'ra').

3)

(a)We nevertheless manage to establish the Beraisa even in the case of a Zonah Yisre'elis - in a case where the lamb is standing in her Chatzer.

(b)The problem with this explanation is that - she would then acquire the lamb immediately (even before the Bi'ah), so how can the Tana refer to it as 'Ba Alehah ve'Achar-Kach Nasan lah'?

(c)We resolve the problem - by establishing it where he made the lamb an Apotiki (designated for her but with added stipulation that it will only become hers in the event that he fails to redeem it by a certain date that will fall after the Bi'ah.

4)

(a)The Beraisa discusses a man paying his Nochri or Am ha'Aretz laborers. When the Tana permits him to give them a Dinar, and to instruct them to go and buy food or drink with it, without having to worry about ...

1. ... Shevi'is - he is referring to his Am ha'Aretz laborers purchasing Sh'mitah-fruit (for more than the three meals that the owner is permitted).

2. ... Ma'aser - he is referring to the same laborers purchasing un-Ma'asered fruit.

3. ... Yayin Nesech - he is referring to his Nochri laborers purchasing Yayin Nesech.

(b)In the same case, only where he says to them 'Tze'u ve'Ichlu va'Ani Pore'a', the Tana says - Choshesh Mishum Shevi'is ... ', because, in this case, it is as if he is actually feeding them.

(c)The problem this poses for de'bei Rebbi Yanai (on the previous Daf), who permit the exchange of Shevi'is is that - we see from here that the exchange of Shevi'is is forbidden, even though the Shevi'is itself is no longer there at the time that the Chalipin is paid.

5)

(a)To solve the problem, Rav Chisda establishes the Beraisa by a Chenvani ha'Makifo - a store-keeper who constantly sells to the Ba'al ha'Bayis on credit, in which case the owner is Makneh him the money immediately on receipt of the fruit ...

(b)... implying that by a Chenvani she'Eino Makifo - he is not.

(c)We query this from the Reisha 'Amar l'hu Tze'u ve'Ichlu va'Ani Pore'a, Choshesh Mishum Shevi'is ... ' however - because according to Rav Chisda's distinction, the Tana ought to have rather switched to a Chenvani she'Eino Makif (rather than to change the employee's condition).

(d)We also query Rav Chisda from Rava, who says that - in a case where Reuven says to Shimon 'Ten Manah li'Peloni ve'Yikanu Kol Nechasai lach', he is immediately Meshubad (obligated to pay) from the Din of Areiv, who, like Reuven, obligates himself even though he personally receives nothing. That being the case, the employer ought, by the same token, to be Chayav even by a Chenvani she'Eino Makifo.

6)

(a)Rava therefore concludes tat there is no difference between Chenvani she'Eino Makifo and Chenvani ha'Makifo in this regard, and de'bei Rebbi Yanai paid back the debt of Shevi'is a year later - because they did not specifically designate the money at the time, it is not considered Chalipei Shevi'is.

(b)Nevertheless, says Rav Papa, the Tana in the Seifa of the Beraisa 've'Im Amar Lahem Tze'u ve'Ichlu ... ' rules 'Choshesh Mishum Shevi'is' (even though he did not et aside money either) - because the Tana speaks where the employer gave the storekeeper a Dinar in advance.

(c)When Rav Z'vid from Neherda'a asked Rav Kahana that the Beraisa ought then to have said 'Tze'u u'Shesu va'Ani Mechashev' (rather than 'va'Ani Pore'a' [seeing as he has already paid]) - he amended the Beraisa accordingly.

7)

(a)Rav Ashi establishes the Seifa of the Beraisa by 'Natal ve'Nasan be'Yad' - meaning that the employer actually took the Shevi'is from the store-keeper ... and placed it in the hands of the employer, which is Asur because he is feeding the employee an Isur.

(b)And when Rav Yeimar queried him from the Beraisa, which ought then to have said 'T'lu ve'Ichlu ... ' (rather than 'Tze'u ve'Ichlu ... ' - he too amended the Beraisa accordingly.

8)

(a)Rav Nachman, Ula and Avimi bar Papi asked whether someone who is hired to break open barrels of Yayin Nesech and to pour out their contents is permitted to take payment for his work. Despite the fact that his job is to get rid of the wine, his wages might nevertheless be forbidden - because he wants the wine that is in the barrels (so that he can pour it out and earn his wages).

(b)Rav Nachman ruled - 'Yishbor, ve'Tavo alav B'rachah' ...

(c)... because the S'vara that he is getting rid of the wine overrides his desire for the wine to be in the barrels.