1)
(a)According to Ravina, the Beraisa 'Zehu Heter ha'Ba mi'Chelal Isur' refers to the place where the Zero'a Besheilah is cut from the leg, which is normally Asur. What does normally mean? When is it ...
1. ... Asur?
2. ... then Mutar (see Tosfos DH 'Lo Nitzrechah')?
1)
(a)According to Ravina, the Beraisa 'Zehu Heter ha'Ba mi'Chelal Isur' refers to the place where the Zero'a Besheilah is cut from the leg, which is ...
1. ... normally Asur - incorporating the cases included in "u'Basar ba'Sadeh T'reifah" (such as where the Ubar stuck out its foot and one cut it off, as we learned in Beheimah ha'Maksheh').
2. ... Mutar with regard to all Isurim of Kodshim (not connected with Yotzei), such as Chazeh ve'Shok and the Emurim that were cooked still attached to the Basar (Tosfos DH 'Lo Nitzr'chah').
2)
(a)Rav Dimi cites the opinion of Rav Shmuel bar Rav Yitzchak (who requires one in a hundred to become Bateil), whom Abaye queries from a Mishnah in Orlah, which states 'Kol ha'Mechametz, u'Metavel u'Medame Lehachmir Miyn u'Miyno'. With reference to Terumah, what is the meaning of ...
1. ... Mechametz?
2. ... Metavel?
3. ... Medame?
2)
(a)Rav Dimi cites the opinion of Rav Shmuel bar Rav Yitzchak (who requires one in a hundred to become Bateil), whom Abaye queries from a Mishnah in Orlah, which states 'Kol ha'Mechametz, u'Metavel u'Medame Lehachmir Miyn u'Miyno'. With reference to Terumah ...
1. ... Mechametz means that - one causes a Chulin dough to rise with yeast of Terumah.
2. ... Metavel means that - one cooks a Chulin dish with Terumah spices.
3. ... Medame means that - one cooks a Chulin dish mixed with Terumah ingredients.
3)
(a)What is the Shi'ur of Bitul regarding Terumah?
(b)What does the Tana say about Miyn ve'she'Eino Miyno'?
(c)Lehachmir there refers to where one cooks a Chulin bean-stew with lentils of Terumah which are Nosen Ta'am. To which ...
1. ... Chumra is the Tana then referring?
2. ... Kula is the Tana referring?
(d)To which case of Terumah does the Shi'ur Bitul of a hundred and one then pertain?
3)
(a)The Shi'ur of Bitul regarding Terumah is - one in a hundred and one.
(b)The Tana says that Miyn ve'she'Eino Miyno - is sometimes Lehakeil and sometimes Lehachmir.
(c)Lehachmir there refers to where one cooks a Chulin bean-stew with lentils of Terumah which are Nosen Ta'am. The Tana is referring to ...
1. ... the Chumra of Nosen Ta'am, which is Asur even if the mixture contains a hundred and one measures of Chulin to the one of Terumah (for instance, if the T'rumas Ma'aser fell back into the Chulin from which it was initially separated).
2. ... the Kula of Eino Nosen Ta'am, which is permitted to a Zar even if the stew does not contain a hundred and one measures of Chulin to the one of Terumah.
(d)The Shi'ur Bitul of a hundred and one regarding Terumah pertains to - Yavesh be'Yavesh (where Terumah wheat for example, falls into a hundred and one of Chulin, where on the one hand, it is not Nosen Ta'am, and on the other, the Terumah remains intact).
4)
(a)With regard to the case of le'Kula, where the stew does not contain a hundred and one measures of Chulin to the one of Terumah, how much does Abaye think there must be in the Chulin (in order to become Bateil) that will pose a Kashya on Rav Dimi?
(b)What is the problem with Rav Dimi's answer that, according to Rebbi Shmuel bar Rav Yitzchak, even though there is not a hundred and one, there is a hundred?
4)
(a)With regard to the case of 'le'Kula', where the stew does not contain a hundred and one measures of Chulin to the one of Terumah Abaye thinks that there must be - at least Shishim (in order to become Bateil), a Kashya on Rav Dimi.
(b)The problem with Rav Dimi's answer that, according to Rebbi Shmuel bar Rav Yitzchak, even though there is not a hundred and one, there is a hundred, is that - the Reisha (which we are about to discuss) speaks about the Shi'ur of a hundred, which suggests that the Seifa speaks about the Shi'ur of Shishim (as we will now see).
99b----------------------------------------99b
5)
(a)What does the Tana rule in the Reisha regarding 'Miyn u'Miyno Lehachmir', in a case where a piece of wheat-yeast falls into a wheat dough, sufficiently large to be render it Chametz?
(b)And what Chumra does the Tana isue there in a case where there is not a hundred and one in the dough?
(c)How does Abaye interpret a hundred and one? How does that explain the Chumra of the Reisha over the Seifa?
(d)And how does Rav Dimi counter that? How does he interpret a hundred and one?
5)
(a)The Tana rules in the Reisha regarding 'Miyn u'Miyno Lehachmir' that if a piece of wheat-yeast falls into a wheat dough, sufficiently large to render it Chametz - it is Asur to Zarim, even if there is a hundred and one, because Nosen Ta'am is always Asur.
(b)The Chumra to which the Tana refers is that - if there is not a hundred and one, then it is Asur even if there is not sufficient yeast to render the dough Chametz.
(c)Abaye interprets a hundred and one - as a hundred and one including the Isur. And it therefore transpires that in the Reisha, the Tana requires a hundred against the yeast of Terumah, whereas in the Seifa, Shishim is sufficient to be Mevatel the lentils of Terumah.
(d)Rav Dimi counters that - by interpreting a hundred and one as a hundred and one in the dough against the yeast, whereas in the Seifa, one hundred will suffice.
6)
(a)Abaye asked Rav Dimi that, if the Reisha is speaking where there is a hundred and one in the dough alone, then why is the yeast not Bateil even if it is sufficiently large to be Mechametz the dough? Why should it be?
(b)What was Rav Dimi's reaction to that?
(c)How did Abaye himself answer the Kashya? What makes yeast different?
(d)Rav Dimi's reaction to that was based on a statement of Rebbi Yossi b'Rebbi Chanina. What did Rebbi Yossi b'Rebbi Chanina say about Shi'urim?
6)
(a)Abaye asked Rav Dimi that if the Reisha is speaking where there is a hundred and one in the dough alone, then why is the yeast not Bateil even if it is sufficiently large to be Mechametz the dough, which it ought to be - because one can assume that there is nothing that gives so much taste (that is not Bateil in a hundred and one).
(b)Rav Dimi reacted to that - with silence (because he had no answer).
(c)Abaye himself however, answered the Kashya - by suggesting that perhaps yeast is particularly sharp, and gives out more taste than other food.
(d)Rav Dimi's reaction to that was based on a statement of Rebbi Yossi b'Rebbi Chanina, who stated that - not all Shi'urim are the same, and that fish-juice for example, requires almost two hundred to be Mevatel it.
7)
(a)Rebbi Yossi b'Rebbi Chanina in turn, based his statement on a Mishnah in T'rumos. What does the Tana there say about the juice of a Tamei fish?
(b)Rebbi Yehudah gives the Shi'ur as Revi'is be'Sa'sayim. What is the definition of a Revi'is?
(c)If there are four Lugin in a Kav, and six Kabin in a Sa'ah, how many ...
1. ... Lugin are there in a Sa'ah?
2. ... Revi'is are there in two Sa'ah?
(d)How do we reconcile this with Rebbi Yehudah's ruling Miyn be'Miyno Lo Bateil?
7)
(a)Rebbi Yossi b'Rebbi Chanina based his statement on a Mishnah in T'rumos - where the Tana rules that the fish-juice of a Tamei fish is Asur.
(b)Rebbi Yehudah gives the Shi'ur as Revi'is be'Sa'sayim. A Revi'is is - a quarter of a Lug.
(c)There are four Lugin in a Kav, six Kabin in a Sa'ah ...
1. ... twenty-four Lugin in a Sa'ah, and ...
2. ... a hundred and ninety-two Revi'is in two Sa'ah.
(d)Rebbi Yehudah says this in spite of his ruling Miyn be'Miyno Lo Bateil - because fish-juice (which on the one hand is stronger than other food, is on the other hand) merely a juice, whose Isur is only mi'de'Rabbanan (Tosfos DH 'Sha'ani').
8)
(a)We learned in our Mishnah that one reckons a thigh that is cooked together with the Gid ha'Nasheh, like meat that is cooked together with turnip. How does Rav Huna explain turnip?
(b)Is this a Kula or a Chumra?
(c)We establish our Mishnah not like Rebbi Yishmael b'no shel Rebbi Yochanan ben Berokah. What will he say about a Gid ha'Nasheh that is cooked together with the thigh?
8)
(a)We learned in our Mishnah that one reckons a thigh that is cooked together with the Gid ha'Nasheh like meat that is cooked together with turnip. Rav Huna explains turnip to mean - the green of the turnip, or the top wide end which is sweeter than the pointed end.
(b)This is a Chumra - since more meat is required to be Mevatel the sweet taste of the head of the turnip than of the pointed end.
(c)We establish our Mishnah not like Rebbi Yishmael b'no shel Rebbi Yochanan ben Berokah, who holds Ein be'Gidin be'Nosen Ta'am. Consequently, he will permit a thigh that was cooked together with its Gid ha'Nasheh, once the Gid has been removed.
9)
(a)Where was Rebbi Yehudah bar Z'vina sitting when someone went in to ask Rebbi Chanina what to do with a thigh that had been cooked together with the Gid ha'Nasheh?
(b)What did he then tell the man to do, when he came out with a Heter to eat it?
(c)What did Rebbi Chanina instruct the man to say when he left?
(d)If Rebbi Ami held Yesh be'Gidin be'Nosen Ta'am, why did he remain silent when Rebbi Yitzchak ben Chaluv permitted the questioner sent to him by Rebbi Ami, to throw out the Gid and eat the thigh? Why did he not object?
9)
(a)When someone went in to ask Rebbi Chanina what to do with a thigh that had been cooked together with the Gid ha'Nasheh - Rebbi Yehudah bar Z'vina was sitting by the door leading to his room.
(b)When the man came out with a Heter to eat the thigh, he told the man - to re-enter the room, and repeat the She'eilah (because he ruled like our Mishnah).
(c)Rebbi Chanina however, instructed the man - to go and tell whoever was sitting at his door (and pestering him) that Ein be'Gidin be'Nosen Ta'am.
(d)Although Rebbi Ami held Yesh be'Gidin be'Nosen Ta'am, he remained silent when Rebbi Yitzchak ben Chaluv permitted the questioner sent to him by Rebbi Ami, to throw out the Gid and eat the thigh - in deference to Rebbi Yehoshua ben Levi, in whose name Rebbi Yitzchak ben Chaluv issued the ruling.
10)
(a)What is the final ruling in the matter?
(b)In which case will this not apply?
10)
(a)The final ruling in the matter is - Ein be'Gidin be'Nosen Ta'am.
(b)This will not apply however - to the case of Cheilev, which is Nosen Ta'am (see second Tosfos DH 've'Hilch'sa').