Mishnah 1
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1)

(a)The Tana now lists a number of disputes between Beis Shamai and Beis Hillel. What do they all have in common?

(b)Beis Shamai permit eating an egg that is laid on Yom-Tov; Beis Hillel forbid it. In which specific case are they speaking?

(c)Why do Beis Hillel forbid it?

1)

(a)The Tana now lists a number of disputes between Beis Shamai and Beis Hillel - where Beis Shamai is lenient, and Beis Hillel, strict.

(b)Beis Shamai permit eating an egg that is laid on Yom-Tov - that falls on Sunday; Beis Hillel forbid it.

(c)Beis Hillel forbid it - because every egg that is laid is completed the day before, in which case, Shabbos has prepared for Yom-Tov.

2)

(a)How do learn the prohibition from the Pasuk in Beshalach (in connection with the Manna that fell on Friday for Shabbos) "Ve'hevi'u es asher Yavi'u".

(b)What exactly, do Beis Hillel now learn from the Pasuk?

(c)Does it matter that the Hachanah is bi'Yedei Shamayim?

2)

(a)Beis Hillel learn this ruling from the Pasuk in Beshalach (in connection with the Manna that fell on Friday for Shabbos) "Ve'hevi'u es asher Yavi'u" - meaning that they must prepare on a weekday ('S'tam "Yom-Shishi" is a weekday').

(b)Beis Hillel learn from the Pasuk - that a weekday can prepare for Shabbos and for Yom-Tov, but that Yom-Tov and Shabbos cannot prepare for each other ...

(c)... even if the Hachanah is bi'Yedei Shamayim.

3)

(a)What do we learn from the fact that the Pasuk in Bo begins with Se'or (yeast) "Se'or Lo Yimatzei be'Vateichem" and ends with Chametz "ki Chol Ochel Machmetzes ... "?

(b)What do Beis Shamai and Beis Hillel respectively, then say about Bal Yera'eh and Bal Yimatzei?

(c)What prompts Beis Shamai to differentiate between the Shi'ur of Se'or and the Shi'ur of Chametz?

(d)According to Beis Hillel, both the Shi'ur of Bi'ur and the Shi'ur of Achilah is a k'Zayis. What is the basis of their Machlokes?

3)

(a)We learn from the fact that the Pasuk in Bo begins with Se'or (yeast) "Se'or Lo Yimatzei be'Vateichem" and ends with Chametz "ki Chol Ochel Machmetzes ... " - that as far as eating is concerned, there is no difference between eating Chametz and eating yeast on Pesach. Either way, one is Chayav for eating a k'Zayis.

(b)Beis Shamai and Beis Hillel argue however - as to whether the Shi'ur Bal Yera'eh and Bal Yimatzei for Chametz is also a k'Zayis (Beis Hillel) or a Koseves (a large date, like the Shi'ur of Yom-Kipur [Beis Shamai]).

(c)What prompts Beis Shamai to differentiate between the Shi'ur of Se'or and the Shi'ur of Chametz is - the fact that the Torah finds it necessary to mention both Chametz and Se'or.

(d)According to Beis Hillel both the Shi'ur of Bi'ur and the Shi'ur of Achilah is a k'Zayis - because we learn the Shi'ur of Bi'ur from that of Achilah; whereas according to Beis Shamai, we do not.

Mishnah 2
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4)

(a)What does the Mishnah say about ...

1. ... an animal that is born on Yom-Tov after Shabbos?

4)

(a)The Mishnah rules that ...

1. ... an animal born on Yom-Tov after Shabbos - is permitted unanimously.

2. ... a chick that is hatched from an egg on Yom-Tov - is forbidden, because it is Muktzah (see Tos-Yom-Tov & Tiferes Yisrael).

(b)R. Eliezer ben Ya'akov says (in Beitzah) that a chick that hatches with its eyes closed on a regular weekday - is Asur because or Sheretz ha'Of (Ibid.).

(c)the former ruling will not apply however - if its term of pregnancy (five months for a lamb or kid-goat, nine for a calf) has not been completed.

2. ... a chick that is hatched from an egg on Yom-Tov (see Tos-Yom-Tov & Tiferes Yisrael)? Why is that?

(b)What does R. Eliezer ben Ya'akov say (in Beitzah) about a chick that hatches with its eyes closed on a regular weekday?

(c)On what condition will the former ruling not apply?

5)

(a)What do Beis Shamai say about Shechting a bird on Yom-Tov, if the Shochet has no earth prepared, only a peg stuck in the earth?

(b)On what condition do they permit it?

(c)What do Beis Hillel say?

(d)What if one went ahead and Shechted it?

5)

(a)Beis Shamai permit Shechting a bird on Yom-Tov, even if the Shochet has no earth prepared, only a peg stuck in the ground ...

(b)... provided the earth in which the peg is stuck is soft (and does not need to be ground).

(c)Beis Hillel - forbid it Lechatchilah unless one has earth designated for this purpose from before Yom-Tov.

(d)If however, one went ahead and Shechted it - one is permitted to pull out the peg and use the loose earth that is available.

6)

(a)What does the Tana mean when he adds 'she'Eifer Kirah Muchan Hu'? What has this to do with the Machlokes between Beis Shamai and Beis Hillel?

(b)On what condition does he say this?

(c)How is it possible for the ashes to be permitted even if they were burned on Yom-Tov?

(d)What is the reason for the Isur in the event that they are not still hot?

6)

(a)When the Tana adds 'she'Eifer Kirah Muchan Hu' - he means (not 'she'Eifer ... ', but) 've'Eifer kirah Muchan Hu'. It is an independent statement, with which Beis Hillel agree ...

(b)... provided the ashes were formed before Yom-Tov ...

(c)... unless they are still hot enough to roast an egg in them, in which case they are permitted even if they have been burned on Yom-Tov.

(d)The reason for the Isur in the event that they are not still hot is - because before Yom-Tov, one does not think about using them for another purpose when they become ashes, which renders them Muktzah (Nolad [see Tiferes Yisrael]).

Mishnah 3
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7)

(a)Beis Shamai consider Hevker for poor people only, Hevker. What is 'Hevker'?

(b)What are the additional ramifications of this ruling?

(c)How do they learn this from the Pasuk in Kedoshim (in connection with Leket and Pe'ah) "le'Ani ve'la'Ger Ta'azov Osam"?

7)

(a)Beis Shamai consider Hevker - (i.e. Hefker [see Tosfos Yom-Tov]) for poor people only, Hevker.

(b)The additional ramifications of this ruling are - that it is Patur from Leket, Shikchah, Pe'ah and Ma'asros.

(c)They learn this from the Pasuk in Kedoshim (in connection with Leket and Pe'ah) "le'Ani ve'la'Ger Ta'azov Osam" - which implies that there is another 'Azivah' that, like this one, is designated for the poor only.

8)

(a)What do Beis Hillel say?

(b)What is their source?

(c)What do Beis Shamai and Beis Hillel respecively say in a case where the owner forgot the solitary sheaf in his field comprising four Kabin, whilst all the other sheaves comprise one (see Tiferes Yisrael)?

8)

(a)Beis Hillel rule - that it is only Hefker if the owner declares it Hefker for the rich as well.

(b)Their source is - the word "u'Netashtah" (in the Pasuk in Mishpatim "ve'ha'Shevi'is Tishmetenah u'Netashtah"), from which (like Beis Shamai Darshened in the previous D'rashah) they infer that there is another 'Netishah' like Sh'mitah, which must be designated for the rich as well as for the poor.

(c)In a case where the owner forgot the solitary sheaf in his field comprising four Kabin, whilst all the other sheaves comprise one - Beis Shamai permits the owner to take it (see Tiferes Yisrael), whereas Beis Hillel consider i Shikchah.

Mishnah 4
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9)

(a)Beis Shamai and Beis Hillel now discuss a sheaf that is lying beside a Gafah, a haystack, cattle or vessels. What is a 'Gafah'?

(b)According to one explanation, they are arguing over a sheaf that the owner had already picked up before re=placing it in one of the above locations. On what grounds do Beis Shamai not consider it Shikchah?

(c)According to others, Beis Shamai are even more lenient. What do they say?

(d)On what condition will Beis Hillel then concede that the sheaf is permitted?

9)

(a)Beis Shamai and Beis Hillel now discuss a sheaf that is lying beside a Gafah - (a stone wall whose rows of stones are neatly arranged one on top of the other, but which has not been cemented), a haystack, cattle or vessels.

(b)According to one explanation, they are arguing over a sheaf that the owner had already picked up before re-placing it in one of the above locations, which Beis Shamai do not consider Shikchah - because he already acquired it.

(c)According to others, Beis Shamai are even more lenient - inasmuch as they permit it even though he had not previously picked it up.

(d)In that case, Beis Hillel concede will concede that the sheaf is permitted - in the event that he had.

Mishnah 5
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10)

(a)On what grounds do Beis Shamai exempt the owner of a vineyard of R'vai from paying the extra fifth when redeeming the fruit?

(b)From which additional stringency do they exempt him (even though it applies to Ma'aser Sheini)?

(c)Beis Hillel subject Kerem R'vai to both Chomesh and Biy'ur. What is their source?

10)

(a)Beis Shamai exempt the owner of a vineyard of R'vai from paying the extra fifth when redeeming the fruit - because there is no Pasuk in the Torah that obligates him to do so.

(b)They also exempt him - from Biy'ur (on Erev Pesach of the fourth and seventh years (even though it applies to Ma'aser Sheini).

(c)Beis Hillel subject Kerem R'vai to both Chomesh and Biy'ur - based on the 'Gezeirah-Shavah' "Kodesh" "Kodesh" from Ma'aser Sheini.

11)

(a)Beis Shamai also declare the fruit of Kerem R'vai subject to Peret (the equivalent of Leket by corn) and Olelos. What are 'Olelos'?

(b)Who is obligated to 'give' the Peret and the Olelos? What happens to them?

11)

(a)Beis Shamai also declare the fruit of Kerem R'vai subject to Peret (the equivalent of Leket by corn) and Olelos - (incomplete clusters of grapes).

(b)The poor actually eat the Peret and the Olelos themselves - but they are then obligated to take their value to Yerushalayim and spend it there.

12)

(a)What is Beis Shamai's reason for the above ruling?

(b)What do Beis Hillel say?

(c)What is their source?

(d)On what principle are these Dinim regarding Ma'aser Sheini based?

12)

(a)Beis Shamai's reason for the above ruling is - the fact that he considers the fruit of Kerem R'vai regular Chulin.

(b)Beis Hillel say - that it all goes to the winepress (i.e. it is not subject to Peret and Olelos (see Tosfos Yom-Tov) ...

(c)... and they learn it from the same 'Gezeirah-Shavah' that we cited earlier ("Kodesh" "Kodesh" from Ma'aser Sheini).

(d)These Dinim regarding Ma'a'er Sheini are based on the principle - that Ma'aser Sheini belongs to Hash-m (and is therefore considered Hekdesh).

Mishnah 6
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13)

(a)The Mishnah now discusses Zeisim Megulgalim. What are 'Zeisim Megulgalim'?

(b)What do Beis Shamai mean when they say that it is not necessary to make in a hole in it? What would be the purpose of the hole?

(c)What is their reason?

(d)How do they learn this from the Pasuk in Shemini "ve'Chi Yutan Mayim al Kol Zera ... "?

13)

(a)The Mishnah now discusses 'Zeisim Megulgalim' - (olives that have been preserved in salt in a barrel, to sweeten them (see also Tiferes Yisrael).

(b)When Beis Shamai say that it is not necessary to make a hole in it - (for the juice to run out), they mean that even though the juice floats to the top of the barrel, it is not Machshir the olives (see Tosfos Yom-Tov) ...

(c)... since he does not want it.

(d)They learn this from the Pasuk in Shemini "ve'Chi Yutan Mayim al Kol Zera ... " - from the word "Yutan", which is written without a 'Vav', implying "Yutan" Dumyah de'Yiten (meaning that a liquid is onlY Machshir if he wants it there, like he would if he had placed it here).

14)

(a)Seeing as Beis Hillel agree with Beis Shamai as regards the D'rashah, on what grounds do they disagree with the ruling?

(b)What will Beis Hillel say in a case where the hole that the owner made became blocked up by the dregs?

14)

(a)Despite the fact that Beis Hillel agree with Beis Shamai as regards the D'rashah, they disagree with the ruling - inasmuch as they require the owner to do something to demonstrate that he does not want the juice.

(b)In a case where the hole that the owner made became blocked up by the dregs - Beis Hillel will concede that it is not necessary to pierce another hole in the barrel (see Tosfos Yom-Tov).

15)

(a)What do Beis Shamai say about someone who becomes Tamei after anointing himself with Tahor oil, and then Tovels in a Mikvah?

(b)What do Beis Hillel say?

(c)What is their reason?

(d)Why does the Mikvah not render the oil Tahor?

15)

(a)If someone who becomes Tamei after anointing himself with Tahor oil then Tovels in a Mikvah - Beis Shamai declare him Tahor (see Tosfos Yom-Tov).

(b)Beis Hillel - declare him Tamei if there is more oil on his body than is needed to anoint the little finger (see Tosfos Yom-Tov) ...

(c)... because then - the oil becomes Tamei and renders him Tamei again (see Tosfos Yom-Tov).

(d)The Mikvah does not render the oil Tahor - because the only liquid that is subject to Taharah in a Mikvah is water.

16)

(a)On what condition do Beis Shamai issue Beis Hillel's previous ruling?

(b)What do Beis Hillel say in that case, according to the Tana Kama?

(c)R. Yehudah is slightly more lenient. What does he say?

(d)Like whom is the Halachah?

16)

(a)Beis Shamai issue Beis Hillel's previous ruling - in the event that the oil is Tamei.

(b)According to the Tana Kama, Beis Hillel rule - that he is Tamei (even if the Shi'ur of oil is less than 'K'dei Sichas Eiver Katan' [see Tosfos Yom-Tov]), unless the oil is no longer wet enough to wet one's finger on it.

(c)According to R. Yehudah - he is Tahor unless it is sufficiently wet to transmit the moist from one hand to the other.

(d)The Halachah - is like the Tana Kama.

Mishnah 7
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17)

(a)According to Beis Shamai, the minimum amount required to betroth a woman is a Dinar. How many barley-grains does a (silver) Dinar weigh?

(b)What do Beis Hillel say?

17)

(a)According to Beis Shamai, the minimum amount required to betroth a woman is a Dinar - which is made of silver weighing ninety-six barley-grains.

(b)Beis Hillel say - a P'rutah (which is made of copper [see Tosfos Yom-Tov]).

18)

(a)How much does a P'rutah weigh?

(b)What fraction of an Italian Isar is a P'rutah?

(c)How many barley-grains does an Italian Isar weigh?

(d)Is the Kidushin restricted to money?

18)

(a)A P'rutah weighs the equivalent of half a barley-grain ...

(b)... an eighth of an Italian Isar ...

(c)... which weighs four barley-grains.

(d)Kidushin is not restricted to money - but extends to objects to the value of the above-mentioned amounts.

19)

(a)They also argue over divorcing one's wife with a Get Yashan and over whether a man who stays with his wife at an inn after divorcing her needs to give her a second Get. What is a 'Get Yashan'?

(b)What is Beis Hillel's reason for forbidding the former?

(c)What will be the Din is a woman is given a Get Yashan and the husband has gone overseas (and is not available to replace it)?

19)

(a)They also argue over divorcing one's wife with a 'Get Yashan' - (where the husband secludes himself with his wife after the Get has been written), and over whether a man who stays with his wife at an inn after divorcing her needs to give her a second Get.

(b)Beis Hillel's reason for forbidding the former is - because, in the event that a long time-period elapses before he actually gives her the Get, people will assume that any children that she subsequently gives birth to were conceived after the Get was actually given, thereby stigmatizing them.

(c)If a woman is given a Get Yashan and the husband has gone overseas (and is not available to replace it) - the Get is valid, and she may use it to remarry.

20)

(a)On what condition do Beis Hillel require a second Get in the latter case?

(b)On which principle is this stringency based?

(c)Even assuming that they were intimate, what makes us think that there was Kidushin?

20)

(a)Beis Hillel require a second Get in the latter case - on condition that there are witnesses who saw the Yichud.

(b)The reason for the stringency is - because of the principle that 'Hein Hein Eidei Yichud, Hein Hein Eidei Bi'ah'.

(c)Assuming that they were intimate, we can automatically assume that there was Kidushin - because whenever possible, a man is not Bo'el a woman immoraly, but for the sake of Kidushin (see Tosfos Yom-Tov).

21)

(a)What is then Beis Shamai's reason for being lenient?

(b)On what condition do Beis Hillel concede that a second Get is not required?

(c)Why is that?

21)

(a)Beis Shamai's is lenient - because they do not hold of the principle 'Hein Hein Eidei Yichud, Hein Hein Eidei Bi'ah'.

(b)Beis Hillel concede that a second Get is not required - if the divorce took place after they were betrothed but not yet married ...

(c)... since under such circumstances - they are not sufficiently familiar with each other, and we can no longer take for granted that they were intimate (unless the witnesses testify that they were).

Mishnah 8
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22)

(a)What do Beis Hillel learn from the word "Litz'ror" (in the Pasuk in Ki Seitzei [in connection with the Mitzvah of Yibum] "ve'Ishah el Achosah Lo Sikach Litz'ror ... ")?

(b)What do Beis Shamai say?

(c)What do Beis Shamai therefore say with regard to Tzaras Ervah who performed Chalitzah marrying a Kohen?

(d)Why do Beis Hillel permit it?

22)

(a)Beis Hillel learn from the word "Litz'ror" (in the Pasuk in Ki Seitzei "ve'Ishah el Achosah Lo Sikach Litz'ror ... ") - that the Tzarah (rival wife) of an Ervah is forbidden to the Yavam like the Ervah herself (and is therefore not subject to Yibum).

(b)Beis Shamai - maintain that she is permitted.

(c)Consequently, Beis Shamai - forbid a Tzaras Ervah who performed Chalitzah to marry a Kohen (like a divorcee).

(d)Beis Hillel permit it - because, as we just explained, there was no obligation to perform Chalitzah, in which case, the ceremony was meaningless.

23)

(a)If the Yavam performed Yibum with a Tzaras Ervah and subsequently died, what do Beis Shamai say with regard to her marrying a Kohen Hedyot?

(b)On what grounds do Beis Hillel forbid her to do so?

23)

(a)If the Yavam performed Yibum with a Tzaras Ervah and subsequently died - Beis Shamai permit her to marry a Kohen Hedyot.

(b)Beis Hillel forbid her to do so - because, since the Yibum was forbidden, the Yevamah became a Zonah, and a Zonah is forbidden to marry a Kohen.

24)

(a)What do Beis Hillel say about a child that is born to a Tzaras Ervah and her brother-in-law, whom Beis Shamai permitted?

(b)What does the Mishnah say about Beis Hillel and Beis Shamai ...

1. ... marrying each others' daughters?

2. ... borrowing vessels from one another, bearing in mind the many cases where what one group considered Tahor, the other considered Tamei?

(c)What does this go to show?

24)

(a)Beis Hillel rule that a child that is born to a Tzaras Ervah and her brother-in-law, whom Beis Shamai permitted - is a Mamzer (since their union, in their opinion, is incestuous one).

(b)The Mishnah relates how Beis Hillel and Beis Shamai would, without hesitation ...

1. ... marry each others' daughters (despite the major problems that this could involve), and ...

2. ... borrow vessels from one another, even though there are many cases where what one group considered Tahor, the other considered Tamei ...

(c)... which goes to show - the tremendous love and deep trust that they bore one another.

Mishnah 9
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25)

(a)The Mishnah now discusses a case where two brothers are married to two sisters, one of them dies and a third unmarried brother performs Ma'amar with the Yevamah. What is 'Ma'amar'?

(b)If the third brother then dies, on what grounds do Beis Shamai permit his widow to marry 'le'Shuk'?

(c)What do Beis Hillel say?

(d)What did 'they' lament on Beis Hillel's ruling?

25)

(a)The Mishnah now discusses a case where two brothers are married to two sisters, one of them dies and a third unmarried brother performs Ma'amar - (Kidushin de'Rabbanan of a Yevamah) with the Yevamah.

(b)If the third brother then dies, Beis Shamai permit his widow to marry 'le'Shuk' - because they consider Ma'amar like married, in which case the deceased brother's wife is Patur from Yibum because she is Achos Ishto.

(c)According to Beis Hillel - who do not consider Ma'amar as marriage, the deceased brother's wife is Achos Zekukaso, in which case the second brother must give his wife a Get on the one hand, and perform Chalitzah with the Yevamah (because she is the sister of his partial wife), on the other.

(d)'They' lamented on Beis Hillel's ruling - 'Woe to him because of his wife; woe to him because of his wife's brother!'

Mishnah 10
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26)

(a)Beis Shamai and Beis Hillel now dispute the time period that is required before someone who is 'Madir' his wife is obligated to divorce her and pay her Kesubah. What does 'Madir' mean? What must he have said for his Neder to take effect?

(b)What is Beis Shamai's basis for saying two weeks?

(c)Beis Hillel take their cue from Nidah. Why do ...

1. ... they decline to learn from Yoledes like Beis Shamai?

2. ... Beis Shamai prefer to learn from Yoledes rather than from Nidah?

(d)What will both disputants say regarding the above Halachah, in the case of a camel-driver (whose Onah [period of intimacy] is anyway only once a month) or even a sailor (whose Onah is once every six months)?

(e)On what principle is that based?

26)

(a)Beis Shamai and Beis Hillel now dispute the time period that is required before someone who is 'Madir' his wife - (by forbidding the pleasure of Tashmish forbidden on himself) is obligated to divorce her and pay her Kesubah.

(b)Beis Shamai's basis for saying two weeks - is a case where a woman has given birth to a girl (where intimacy is forbidden for two weeks due to her state of Tum'ah).

(c)Beis Hillel take their cue from Nidah (who it is forbidden for one week). Beis ...

1. ... Hillel declines to learn from Yoledes like Beis Shamai - which far less frequent than the Neder of an angry husband and Nidah.

2. ... Shamai learn from Yoledes rather than from Nidah - since, like Neder, it is the result of the husband's actions (which Nidah is not).

(d)Both disputants issue their rulings - irrespective of the fact that the husband is a camel-driver (whose Onah [period of intimacy] is anyway only once a month) or even a sailor (whose Onah is once every six months) ...

(e)... based on the principle 'Eino Domeh mi'she'Ein Lo Pas be'Salo, le'Mi she'Yesh Lo Pas be'Salo' (i.e. intimacy was Halachically permitted, whereas due to the Neder, it has become forbidden).

27)

(a)They now argue over a woman who gave birth to a baby girl, and who subsequently miscarried on the eve of the eighty-first day after the birth. What is the significance of the eve of the eighty-first day?

(b)What would be the Din had she miscarried ...

1. ... on the eightieth day?

2. ... on the morning of the eighty-first day?

27)

(a)They now argue over a woman who gave birth to a baby girl, and who subsequently miscarried on the eve of the eighty-first day after the birth - which is in fact, the beginning of the day (after 'Yom M'los') on which she brings her Korban.

(b)Had she miscarried ...

1. ... on the eightieth day ('Yom M'los) she would have been Patur from bringing another Korban for the second birth.

2. ... on the morning of the eighty-first day - she would have been Chayav.

28)

(a)The Machlokes is based on the Pasuk in Tzav (in connection with the Korbanos) "be'Yom Tzavoso". What do we learn from there?

(b)On what grounds do Beis Shamai exempt her from bringing a second Korban in the case under discussion?

(c)On what grounds do Beis Hillel obligate her to bring a second Korban?

28)

(a)The Machlokes is based on the Pasuk in Tzav "be'Yom Tzavoso", from which we learn - Korbanos cannot be brought at night-time.

(b)Beis Shamai exempt her from bringing a second Korban in the case under discussion - since the second birth took place at a time when she could not bring her Korban (in which case it is still considered 'Yom M'los').

(c)Beis Hillel obligate her to bring a second Korban - because in fact, it is after 'Yom M'los'.

29)

(a)They also argue over Sadin be'Tzitzis. What is a 'Sadin'?

(b)What is the problem with Sadin be'Tzitzis?

(c)Why do they both agree that, min ha'Torah, it is permitted?

29)

(a)They also argue over 'Sadin' - (a linen garment) be'Tzitzis.

(b)The problem with Sadin be'Tzitzis is - that, since Tzitzis require a thread of T'cheiles, which is wool, it constitutes Sha'atnez.

(c)They both agree that, min ha'Torah, it is permitted - because the Asei of Tzitzis overrides the Lo Sa'aseh of Sha'atnez (see Tosfos Yom-Tov).

30)

(a)On what condition do Beis Shamai and Beis Hillel both agree that it is forbidden to wear such a garment?

(b)From where do we know that a night garment is Patur from Tzitzis?

(c)On what grounds do Beis Shamai exempt Sadin be'Tzitzis even by a day garment?

(d)What do Beis Hillel say?

30)

(a)Beis Shamai and Beis Hillel both agree that it is forbidden to wear a linen garment with Tzitzis - if it is worn at night ...

(b)... since the Torah writes (in Korach) "u'Re'isem Oso", to preclude night garments from the Mitzvah of Tzitzis.

(c)Beis Shamai exempt Sadin be'Tzitzis even by a day garment (see Tosfos Yom-Tov) - in case one comes to wear it at night-time.

(d)Beis Hillel - do not hold of this decree.

31)

(a)What are the ramifications of the ruling that Shabbos 'fixes' fruit regarding Ma'asros?

(b)What do Beis Shamai and Beis Hillel respectively, hold with regard to eating 'Ar'ai' (casually) from a basket of fruit that one has designated for Shabbos, before Shabbos comes in?

(c)What is the basis of their Machlokes?

31)

(a)The ramifications of the ruling that Shabbos 'fixes' fruit regarding Ma'asros are - that one is forbidden to eat from it even 'Ar'ai' (casually) from it.

(b)Beis Shamai - forbid eating Ar'ai from a basket of fruit that one has designated for Shabbos without Ma'asering it, even before Shabbos comes in; Beis Shamai - permit it ...

(c)... because they hold - that Shabbos fixes only from the moment that it comes in; whereas Beis Hillel hold - that it fixes already from the time that one designates the fruit for Shabbos.

Mishnah 11
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32)

(a)Why is Nezirus confined to Eretz Yisrael?

(b)What is the Din regarding a person who undertakes to be a Nazir in Chutz la'Aretz?

(c)Consequently, Beis Hillel penalize someone who undertook a long-term Nezirus in Chutz la'Aretz and moved to Eretz Yisrael only after completing it in Chutz la'Aretz, in that he must begin his Nezirus all over again. What do Beis Shamai say?

32)

(a)Nezirus is confined to Eretz Yisrael - on account of the Tum'ah that Chazal decreed on Eretz Ha'Amim.

(b)A person who undertakes to be a Nazir in Chutz la'Aretz - is therefore obligated to move to Eretz Yisrael.

(c)Consequently, Beis Hillel penalize someone who undertook a long-term Nezirus in Chutz la'Aretz and moved to Eretz Yisrael only after completing it in Chutz la'Aretz, in that he must begin his Nezirus all over again. According to Beis Shamai - he needs to keep only the minimum term of thirty days.

33)

(a)They now argue over a case where one set of witnesses testify that Reuven undertook two terms of Nezirus, and another set say that it was five. What does Reuven say?

(b)Beis Shamai include this in the category of testimonies that clash, in which case neither set is accepted. What do Beis-Hillel say?

33)

(a)They now argue over a case where one set of witnesses testify that Reuven undertook two terms of Nezirus, and another set say that it was five. Reuven claims - denies having made such an undertaking at all.

(b)Beis Shamai include this in the category of testimonies that clash, in which case neither testimony is accepted. According to Beis-Hillel however - seeing as both sets agree on two terms of Nezirus, he is obligated to keep two terms.

Mishnah 12
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34)

(a)What will be the Din regarding vessels that are lying on one side of a sun-porch, whose roof is split along the length, if a Meis is lying on the other side of the porch, if its fourth side is open (see Tiferes Yisrael)?

(b)If an object is lying on the floor underneath the split (across its entire width), on what condition is it considered an Ohel to transmit the Tum'ah to the other side, rendering the vessels Tamei?

(c)What do Beis Shamai and Beis Hillel respectively, now hold if that object is a human being?

(d)What is Beis Hillel's reason?

34)

(a)If vessels are lying on one side of a sun-porch, whose roof is split along the length, a Meis is lying on the other side of the porch, and its fourth side is open (see Tiferes Yisrael) - they remain Tahor.

(b)An object is lying on the floor underneath the split (across its entire width), is considered an Ohel to transmit the Tum'ah to the other side, rendering the vessels Tamei - provided it is hollow, with a gap of at least a Tefach between its top and its bottom.

(c)If that object is a human being - Beis Shamai declare the vessels Tahor, Beis Hillel Tamei ...

(d)... since the human body contains a hollow of a Tefach.

Hadran Alach 'Eilu Devarim'

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