1)

(a)What happened to Rebbi Chanina ben Gamliel because as a result of the strong-arm tactics he used to employ in his home?

(b)On what grounds do we reject the initial statement, that the members of his household actually fed him Eiver min ha'Chai?

(c)What did Rebbi Elazar reply when Mar Ukva ...

1. ... asked him what he should do about tough guys who were causing him trouble? What did he do before quoting him the Pasuk?

2. ... insisted that they were making his life unbearable?

(d)What was the result of Rebbi Elazar's words?

1)

(a)As a result of the strong-arm tactics Rebbi Chanina ben Gamliel employed in his home - the scared members of his household once replaced the limb of a Shechted animal that became lost with one that they took from a live animal (Eiver min ha'Chai), which he almost ate.

(b)We reject the initial statement, that he actually ate it - because Chazal have said that if Hash-m spares even the animals belonging to Tzadikim from eating what is forbidden (such as the donkey of Rebbi Pinchas ben Ya'ir), then He will certainly spare the Tzadikim themselves from doing so.

(c)When Mar Ukva ...

1. ... asked Rebbi Elazar what he should do about tough guys who were causing him trouble - he first made Sirtut, then quoted him the Pasuk in Tehilim "Amarti Eshm'rah Darki me'Chato bi'Leshoni ... b'Od Rasha Lenegdi" (instructions to bear it in silence).

2. ... insisted that they were making his life unbearable - he quoted him the Pasuk there "Dom la'Hashem v'Hischolel Lo", implying that he should go to Shul every morning and evening to Daven (or to the Beis ha'Medrash to learn Torah), and they will fall away automatically.

(d)The words had hardly left Rebbi Elazar's mouth - when Geniva (the culprit) was captured by the king's men and sentenced to death.

2)

(a)Why did Mar Ukva send a message containing the Pasuk in Hoshei'a "Al Tismach Yisrael El Gil ka'Amim"? Which She'eilah had they asked him?

(b)Why did he not quote the Pasuk "b'Shir Lo Yishtu Yayin ... "?

(c)Rav Huna bar Nasan was not impressed when Rav Ashi informed him that the Pasuk in Yehoshua "Kinah v'Dimonah v'Adadah" were names of towns. He quoted Rav Gevihah from Argizah, who had a far more sophisticated interpretation of the Pasuk. How did the latter interpret it?

(d)And how did Rav Acha from Bei Chuza'a interpret the Pasuk there "Tziklag u'Madmanah v'Sansanah"?

2)

(a)Mar Ukva send a message containing the Pasuk "Al Tismach Yisrael El Gil ka'Amim" - in response to the She'eilah whether one is permitted to have music at parties.

(b)He did not quote the Pasuk "b'Shir Lo Yishtu Yayin ... " - because one might confine that prohibition to musical instruments, but not to songs that one sings unaccompanied.

(c)Rav Huna bar Nasan was not impressed when Rav Ashi informed him that the Pasuk in Yehoshua "Kinah v'Dimonah v'Adadah" were names of towns. He quoted Rav Gevihah from Argizah, who interpreted it to mean - that if someone is angry with his friend but he nevertheless controls his anger and remains silent (like Mar Ukva and Rebbi Elazar cited above), the One who dwells forever will take up his case.

(d)And Rav Acha from Bei Chuza'a explained the Pasuk there "Tziklag u'Madmanah v'Sansanah" to mean - that if someone has reason to cry out against his friend for stealing from him to the point that his entire livelihood is threatened, but remains silent, the One who dwelt in the Burning Bush will take up his case.

3)

(a)When the Reish Galusa (the Exilarch) asked Rav Huna the source for the prohibition of Chasanim wearing crowns and the instrument called 'Eirus', he cited a Mishnah which specifically described it as an Isur mide'Rabanan. When was this decree instituted?

(b)When Rav Huna left the room, Rav Chisda quoted the Pasuk in Yechezkel "Koh Amar Hash-m ... Hasir ha'Mitznefes v'Harim ha'Atarah ... ". How did he interpret this Pasuk?

(c)What is its correct interpretation? What is the connection between the 'Mitznefes' and the crown?

(d)What was Rav Huna's reaction to Rav Chisda's interpretation?

3)

(a)When the Reish Galusa (the Exilarch) asked Rav Huna the source for the prohibition of Chasanim wearing crowns and the instrument called 'Eirus', he cited a Mishnah which specifically described it as an Isur mide'Rabanan. This decree was instituted - at the time that Vespasian attacked Yerushalayim (before the final attack of Titus).

(b)When Rav Huna left the room, Rav Chisda quoted the Pasuk in Yechezkel "Koh Amar Hash-m ... Hasir ha'Mitznefes v'Harim ha'Atarah ... " - which he interpreted to mean that when the Kohen Gadol no longer wears the Mitznefes, one should remove the crown worn by the Chasanim (raising this prohibition from the status of a Rabbinical decree to one that has a source in a Pasuk).

(c)The correct interpretation of the Pasuk is - that when the Kohen Gadol stops wearing the Mitznefes, the King will stop wearing his crown, a prophecy that Tzidkiyahu would go into Galus at that time.

(d)Although Rav Huna did not agree with Rav Chisda's interpretation - he nevertheless praised him for it. 'His name is Chisda', he said 'and his statements are nice (Chisda'in)'.

4)

(a)In view of Chazal's decree, forbidding Chasanim to wear crowns, how did Mar bar Rav Ashi justify to Ravina the crown that he was weaving for his daughter's wedding?

(b)Rav Avira (sometimes in the name of Rav Ami and sometimes in the name of Rav Asi) explained the conclusion of the previous Pasuk "Zos? Lo Zos, Hashafalah Hagbe'ah, v'Hagavo'ah Hashpil!". What did the angels mean when they asked Hash-m "Zos?"?

(c)What did Hash-m reply?

4)

(a)Despite Chazal's decree, forbidding Chasanim to wear crowns, Mar bar Rav Ashi justified the crown that Ravina was weaving for his daughter's wedding - by pointing out that this particular decree was confined to Chasanim and did not pertain to Kalos.

(b)Rav Avira (sometimes in the name of Rav Ami and sometimes in the name of Rav Asi) explained the conclusion of the previous Pasuk "Zos? Lo Zos, Hashafalah Hagbe'ah, v'Hagavo'ah Hashpil". When the angels asked Hash-m "Zos?" - they meant 'Is this what Yisrael deserve for pronouncing "Na'aseh" before "Nishma"?

(c)Hash-m replied - "Lo Zos, Hashafalah Hagbe'ah, v'Hagavo'ah Hashpil!"; 'Is this not what they deserve, for lowering what is high, and raising what is low, when they placed an image in the Heichal'?

5)

(a)What did Rav Avira Darshen (sometimes quoting Rav Ami and sometimes, Rav Asi), based on a Pasuk in Nachum, - with regard to someone whose income is tight? What 'Kal va'Chomer does he learn from there?

(b)And what does Tana d'Bei Rebbi Yishmael say about someone who cuts off from his property to give Tzedakah?

(c)What parable does he give about two lambs crossing a river to illustrate this?

(d)What does he learn from the Pasuk in Nachum ...

1. ... "v'Chen Nagozu v'Avar"?

2. ... "v'Inisicha Lo A'anech Od"?

5)

(a)Based on a Pasuk in Nachum, Rav Avira (sometimes quoting Rav Ami and sometimes, Rav Asi) Darshened - that someone whose income is tight should give Tzedakah, how much more so someone who is well-off!

(b)And Tana d'Bei Rebbi Yishmael says that someone who cuts off from his property to give Tzedakah - will be spared from the Din of Gehinom.

(c)He illustrates this with a parable about two lambs crossing a river - one of them shorn, the other, with its wool still intact. The one that will cross safely is the one that is shorn, the other one will drown.

(d)He learns from the Pasuk ...

1. ... "v'Chen Nagozu v'Avar" - that the sheep that is shorn will cross.

2. ... "v'Inisicha Lo A'anech Od" - that if a poor man (who has suffered affliction and who) collects his income from Tzedakah, nevertheless gives Tzedakah, he will never again suffer the pangs of poverty.

7b----------------------------------------7b

6)

(a)What does the Tana Kama of the Beraisa state with regard to someone who is traveling (in a northerly direction) from Acco to Keziv (or to Lavlevo, according to Rebbi Yishmael b'Rebbi Yosi quoting his father) regarding whatever is ...

1. ... to the right of the path?

2. ... to the left of it?

(b)What are the ramifications of this distinction besides that of Tum'ah?

(c)When will the Din of the Beraisa not apply?

(d)Where would Acco appear to be, according to this Tana? What is the problem then, in light of our Mishnah?

6)

(a)The Tana Kama of the Beraisa states that if someone is traveling (in a northerly direction) from Acco to Keziv (or to Lavlevo, according to Rebbi Yishmael b'Rebbi Yosi quoting his father) whatever is ...

1. ... to the right of the path - is considered Chutz la'Aretz and is therefore Metamei Tum'as Chutz la'Aretz..

2. ... to the left of it - is considered Eretz Yisrael.

(b)The ramifications of this distinction, besides that of Tum'ah, are - whether Ma'asros and Shevi'is apply to what grows there or not.

(c)The Din of the Beraisa not apply - when one knows for sure that any particular place along that path is part of Eretz Yisrael or is not. The Tana's Din is confined to places that are a Safek.

(d)According to this Tana - Acco would appear to be south of the border and Keziv (or Lavlevo) constitutes the northern border (whereas the Tana of our Mishnah clearly considers Acco as the northernmost point of the border). Note: according to this text, Acco will be on the east side of Eretz Yisrael. See Hagahos ha'Gra however, who switches the text from 'Teme'ah' to 'Tehorah' and vice-versa, because Acco and Keziv are known to be on the west.

7)

(a)How does Abaye reconcile the Tana of the Beraisa with our Mishnah, which clearly considers Acco to be in the extreme north of Eretz Yisrael (as we just stated)?

(b)What problem do we have with Abaye's answer?

(c)How do we resolve this problem (from a Pasuk in Shoftim)?

(d)With regard to the path that led northwards from Beis-Eil to Shechem, where was ...

1. ... Shilo?

2. ... Levonah?

7)

(a)Abaye reconciles the Tana of our Beraisa with our Mishnah, which clearly considers Acco to be in the extreme north of Eretz Yisrael (as we just stated) - by explaining that, although Acco is the northernmost point of Eretz Yisrael, there is an additional strip of land that protrudes northwards from Acco, extending as far as Keziv.

(b)The problem with Abaye's answer is - that it hardly seems appropriate for the Tana to use such a thin, insignificant strip of land as a landmark.

(c)We resolve this problem from a Pasuk in Shoftim however - which also sues a path as a landmark, as we shall now see).

(d)With regard to the path that led northwards from Beis-Eil to Shechem ...

1. Shilo was - on the east of the path, immediately to the north of Beis-Eil.

2. Levonah was - also on the east of the path, but north of Shilo.

8)

(a)One Beraisa considers a Get that was written on a boat in Eretz Yisrael to have been brought from Eretz Yisrael. What do others say?

(b)How does Rebbi Yirmeyahu reconcile the two Beraisos?

(c)The Tana Kama of the Mishnah in Chalah writes that if one planted something in earth of Chutz la'Aretz that is being brought to Eretz Yisrael by boat, it is subject to Ma'aser and Shevi'is. What does Rebbi Yehudah say?

(d)Abaye establishes both previous Beraisos like Rebbi Yehudah. How does he then explain the Beraisa that considers the boat to be part of Eretz Yisrael?

8)

(a)One Beraisa considers a Get that was written on a boat in Eretz Yisrael to have been brought from Eretz Yisrael. According to others - it is as if the Get was brought from Chutz la'Aretz.

(b)Rebbi Yirmeyahu reconciles the two Beraisos - by establishing the former like the Rabanan (of the Beraisa that we are about to discuss), and the latter like Rebbi Yehudah.

(c)The Tana Kama of the Mishnah in Chalah writes that if one planted something in earth of Chutz la'Aretz that is being brought to Eretz Yisrael by boat, it is subject to Ma'aser and Shevi'is. Rebbi Yehudah qualifies this - establishing it specifically by a boat that is dragging on the floor of the sea or on the riverbed, but not by one that is sailing on the surface.

(d)Abaye establishes both previous Beraisos like Rebbi Yehudah, establishing the Beraisa that considers the boat to be part of Eretz Yisrael - when it is dragging on the floor of the sea or on the riverbed.

9)

(a)Rebbi Zeira attempts to compare the Din of a holed pot placed on posts (in which one planted grain) to earth on a boat. What will then be the Din of the grain with regard to Ma'aser and Shevi'is?

(b)Abaye disagrees. How does he differentiate between ...

1. ... a holed pot on posts and a ship (according to Rebbi Yehudah)?

2. ... a holed pot on posts and a ship in water (according to the Rabanan)?

(c)Why is it that whereas the pot is only considered joined to the ground if it is holed, the boat is considered joined even if it is not?

9)

(a)Rebbi Zeira attempts to compare the Din of a holed pot placed on posts (in which one planted grain) to earth on a boat, in which case grain that is planted in it - will be subject to Ma'aser and Shevi'is according to the Rabanan, but not according to Rebbi Yehudah.

(b)Abaye disagrees. He differentiates between ...

1. ... a holed pot on posts and a ship (according to Rebbi Yehudah). It is the latter, he maintains - that Rebbi Yehudah does not consider Eretz Yisrael, because it moves, but the former, which remains static, he will concede is considered Eretz Yisrael.

2. ... a holed pot on posts and a ship in water (according to the Rabanan). It is the latter, he maintains - that the Rabanan consider Eretz Yisrael, because the water is considered an extension of the land, but they will concede that a holed pot on posts is not considered Eretz Yisrael, because the air interrupts between the pot and the ground.

(c)The reason that the pot is only considered joined to the ground if it is holed, whereas the boat is considered joined even if it is not is - because the former is speaking about a wooden pot, and the latter, about an earthenware boat (see Tosfos DH 'Atzitz').

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