Below is what we wrote in Review Questions & Answers (the questions are followed by the answers). If you do not find it helpful, please specify your difficulty with the Gemara.

D.A.F.

9)

(a) Rebbi Yehoshua ben Levi was looking for the source of the statement that all Isurin in the Torah are Asur be'Hana'ah, just like they are Asur to eat. What does 'all Isurin in the Torah' incorporate?

(b) Why can he not learn it from "Lo Ye'achel"?

(c) Why can he not learn it from Neveilah (like Rebbi Meir on Daf 21b)?

(d) So why does he not learn it from "la'Kelev Tashlichun Oso " (of Tereifah)?

10)

(a) Rebbi Yehoshua ben Levi eventually learns Chametz and Shor ha'Niskal from the Pasuk in Tzav "Kol Chatas Asher Yuva mi'Damah ... ba'Esh Tisaref". What is the simple interpretation of the Pasuk?

(b) We actually know this Halachah already from "ve'Hineh Soraf" - in Shemini. In which context is that written?

(c) So what does Rebbi Yehoshua ben Levi do with the Pasuk "ba'Esh Tisaref"?

(d) But surely "ba'Esh Tisaref" is referring to the prohibition of eating Kodshim, and not to that of deriving benefit from other Isurim?

11)

What does Rebbi Yehoshua ben Levi learn from "ba'Kodesh ba'Esh Tisaref".

ANSWERS:

9)

(a) 'All Isurin in the Torah' incorporates Chametz on Pesach and an ox that is due to be stoned.

(b) Rebbi Yehoshua ben Levi does not learn the Isur Hana'ah by all Isurin from "Lo Ye'achel" - because, according to him, "Lo Ye'achel" implies an Isur Achilah, but not an Isur Hana'ah.

(c) Neither does he learn it from "Lo Sochlu Kol Neveilah" (like Rebbi Meir) - because he holds like Rebbi Yehudah.

(d) Nor does he learn it from "la'Kelev Tashlichun Oso " (like Rebbi Yehudah) - because he uses it to infer that Chulin that were Shechted in the Azarah are forbidden (which in his opinion, are d'Oraysa).

10)

(a) The simple explanation of "Kol Chatas Asher Yuva mi'Damah ... ba'Esh Tisaref" - is that if the blood of a regular Chatas (which is normally sprinkled 'outside' in the Azarah, is brought inside (into the Heichal), must be burnt.

(b) "ve'Hineh Soraf" refers to the Chatas of Nachshon (the first of the Princes to bring the inaugural sacrifices on Rosh Chodesh Nisan, after the Mishkan was completed. Moshe found that it had been burnt, and he asked Elazar and Isamar why that was so, seeing as the blood had not been brought into the Heichal, implying that, if it had, he would have had no problem with its being burned.

(c) So Rebbi Yehoshua ben Levi learns from "ba'Esh Tisaref" (which is not now needed for itself) - to teach us that all Isurin in the Torah are Asur be'Hana'ah.

(d) Even though "ba'Esh Tisaref" is referring to the prohibition of eating Kodshim - we apply the principle of 'Im Eino Inyan' ... A word or a phrase in the Torah that is not needed in the context where it appears, is used in another context where it is needed.

11)

From "ba'Kodesh ba'Esh Tisaref" - Rebbi Yehoshua ben Levi learns that only Kodesh must be burned, but not all other Isurin in the Torah.