1)

(a)Rebbi Yossi ben Hamshulam testified in the name of his brother, who was citing Rebbi Elazar Chisma that a kneader Talmid-Chacham may not undertake to separate Chalah be'Taharah on behalf of a Kohen Am ha'Aretz. Why not?

(b)What did he testify about ...

1. ... kneading his dough be'Taharah and taking Chalah from it as well? Where must he place the dough?

2. ... separating Terumah from his olives that are ready for pressing?

3. ... preparing his olives for a Kohen Am ha'Aretz in order to press them and separate Terumah from them as well? Where must he place the Terumah olives?

(c)Where does he place the Terumah that he has separated?

(d)Why were they so lenient in the latter cases? Why did they not decree and forbid the entire process, just in case the owner does touch it, despite the precautions?

1)

(a)Rebbi Yossi ben Hamshulam testified in the name of his brother, who was citing Rebbi Elazar Chisma that a kneader Talmid-Chacham may not undertake to separate Chalah be'Taharah on behalf of a Kohen Am ha'Aretz - in case the owner relies on the Talmid-Chacham, to consider the dough Tahor, when really it is already considered Tamei from the time that he kneaded it.

(b)He also testified that ...

1. ... undertaking to knead his dough be'Taharah and taking Chalah from it as well - is permitted, provided he places the dough in worn-out leather vessels in which one would not normally place them (to remind the owner not unlikely to touch it, and which are not subject to Tum'ah).

2. ... undertaking to separate Terumah from his olives that are ready for pressing - is forbidden (for the same reason as it is prohibited to separate Chalah be'Taharah in the previous case).

3. ... preparing his olives for a Kohen Am ha'Aretz in order to press them and separate Terumah from them- is permitted (for the same reason as he is permitted to knead his dough be'Taharah and take Chalah from it at the same time).

(c)He is obligated though, to place the Terumah olives - in his own vessels.

(d)The reason that they did not decree in the latter cases and forbid the entire process, just in case, despite the precautions, the owner does touch it is - because it would interfere with the basic livelihood of the kneader and the olive presser respectively.

2)

(a)In view of the similarity of the two cases, why did the Tana deem it necessary to add the case of ...

1. ... the olives? Why would we not have known the Heter from the case of the dough?

2. ... the dough? Why would we not have known it from the case of the olives?

2)

(a)In spite of the similarity of the two cases, the Tana deemed it necessary to add the case of ...

1. ... the olives, whose Heter we would not have known from the case of the dough - since the earnings of the latter are meager, which is not the case by the former.

2. ... the dough, whose Heter we would not have known from the case of the olives - because his work is sporadic, and it is not always easy to find work.

3)

(a)We permitted the latter case in the Reisha provided the Talmid-Chacham places the Chalah in worn-out vessels (to remind him not to touch them inadvertently). Why are we not afraid that he will touch them on purpose?

(b)And how do we know that he will pay heed to our warning?

(c)In similar vein, we establish the Seifa when he places the Terumah in his own vessels. Presumably, the Talmid-Chacham warns him there too, not to touch it. How do we ensure that he will not touch it inadvertently? Why are we not afraid that he will pick up the vessel and render its contents Tamei Masa like a Zav?

(d)What does the Tana then mean when he obligates the olive-presser to place the Terumah in his own vessels?

3)

(a)We permitted the latter case in the Reisha provided the Talmid-Chacham places the Chalah in worn-out vessels (to remind him not to touch them inadvertently). We are not afraid that he will touch them on purpose - because we also warn him that should he touch them, the dough will revert to being Tevel, as it was before.

(b)We know that he will pay heed to our warning - seeing as he approached the Talmid-Chacham in the first place, in order to prepare his produce be'Taharah.

(c)In similar vien, we establish the Seifa when he places the Terumah in his own vessels. Presumably, the Talmid-Chacham warns him there too not to touch it. We ensure that he will not touch it inadvertently - by instructing the olive-presser to place the Terumah in stone vessels and the like, which are not themselves subject to Tum'ah; in addition, the unusual type of vessel that he is using will remind him to obey the warning. Nor is there any reason to suspect that he will render the contents of the vessel Tamei Masa like a Zav (by picking it up) - because Chazal did not decree Tum'as Zav on an Am ha'Aretz (like they did, on a Nochri).

(d)When the Tana obligates him to place the Terumah in his own vessels - he means vessels that are fit for a Talmid-Chacham (to use be'Taharah).

4)

(a)How does Rav Dimi bar Shishna Amar Rav reconcile our Mishnah, which permits helping ('Machzikin') a Nochri who is working in the Sh'mitah, with the Beraisa, which forbids digging together with him?

(b)What would Rav Yehudah and Rav Sheishes say to Nochrim whom they found working the land in the Sh'mitah-year?

(c)And what did Rav mean when he said 'Ein Koflin Shalom le'Akum'? What does one usually do?

(d)What did ...

1. ... Rav Chisda make a point of doing when he met a Nochri?

2. ... Rav Kahana mean when he would say to them 'Shalma le'Mar'?

4)

(a)Rav Dimi bar Shishna Amar Rav reconciles our Mishnah, which permits helping (Machzikin) a Nochri who is working in the Sh'mitah, with the Beraisa which forbids digging together with him - by establishing the former when one only encourages him verbally, but without lending him any real assistance.

(b)Rav Yehudah and Rav Sheishes would say to Nochrim whom they found working the land in the Sh'mitah-year - 'Achzuku' and 'Asharta' (a verbal encouragement in Lashon Hakodesh and Arama'ic respectively).

(c)When Rav said 'Ein Koflin Shalom le'Akum' - he meant that one may not repeat 'Shalom' (which is a Name of Hash-m) more than once when greeting a Nochri, as was customary when greeting a Jew.

(d)When ...

1. ... Rav Chisda met a Nochri, he would make a point of greeting him first (some say in order to avoid having to repeat the greeting, as was the custom when replying to a greeting).

2. ... Rav Kahana would say to them 'Shalma le'Mar' - he would have in mind Hash-m, who is Master of the World (see Tosfos D.H. 'Shalma le'Mar').

5)

(a)Having taught us that one is permitted to encourage Nochrim in Shevi'is, why does the Tana find it necessary to add ve'Sho'alin bi'Sheloman'?

(b)What does the Beraisa say with regard to a Nochri festival, about ...

1. ... entering the house of a Nochri and greeting him (so as not to encourage him to go and thank his gods for our support)?

2. ... greeting him if one meets him in the street?

5)

(a)In spite of having taught us that one is permitted to encourage Nochrim in Shevi'is, the Tana finds it necessary to add 've'Sho'alin bi'Sheloman' to teach us that this is permitted even on the day of their festivals, as we have learned in a Beraisa.

(b)The Beraisa rules - that on a Nochri festival, one is ...

1. ... forbidden to enter the house of a Nochri and greet him, but that one is ...

2. ... permitted to greet him (in a subdued manner) if one meets him in the street.

6)

(a)When Rav Huna and Rav Chisda saw G'niva approaching, one of them suggested that they should rise before a Talmid-Chacham. What did the other one reply?

(b)How did he greet them?

(c)What did he learn from the Pasuk ...

1. ... in Mishlei "Bi Melachim Yimlochu"?

2. ... in Divrei Hayamim "ve'Ru'ach Lavshah es Amasai Rosh ha'Shalishim ... Lecha David ve'Imcha ben Yishai, Shalom Shalom Lecha ... "?

(d)What was his response when they offered him something to eat?

6)

(a)When Rav Huna and Rav Chisda saw G'niva approaching, one of them suggested that they should rise before a Talmid-Chacham, to which the other replied that he saw no need to rise before a trouble-maker (see above 7a.).

(b)He greeted them with the words 'Shalma Alaichu, Malchi, Shalma Alaichu, Malchi'.

(c)He learned from the Pasuk ...

1. ... in Mishlei "Bi Melachim Yimlochu" - that the Rabbanan are called 'kings'.

2. ... in Divrei Hayamim "ve'Ru'ach Lavshah es Amasai Rosh ha'Shalishim ... Lecha David ve'Imcha ben Yishai, Shalom Shalom Lecha ... " - that, when greeting a Talmid-Chacham, one repeats the greeting twice.

(d)When they offered him something to eat - he replied that he had not yet fed his animals, and, based on the Pasuk "ve'Nasati Eisev be'Sadcha li'Vehemtecha, ve'Achalto ve'Sava'ta", Rav Yehudah Amar Rav forbade eating before having fed one's animals.

HADRAN ALACH 'HA'NIZAKIN'

62b----------------------------------------62b

PEREK HA'OMER

7)

(a)On what basis does our Mishnah permit someone who says 'Hiskabel (or 'Holech') Get Zeh le'Ishti' to retract?

(b)What will be the Din in this regard if a woman should say to her Shaliach 'Hiskabel Li Giti'?

(c)What would the husband then do if, in the latter case, he wants to reserve the right to retract, when his wife's Shali'ach comes for the Get?

(d)What does Raban Shimon ben Gamliel say about a woman who says to her Shali'ach 'Tul Li Giti'?

7)

(a)Our Mishnah permits someone who says 'Hiskabel (or 'Holech') Get Zeh le'Ishti' to retract on the basis of - a Get being considered a Chov, and we have a principle 'Ein Chavin le'Adam she'Lo be'Fanav' (in which case the Get cannot take effect before she receives it).

(b)Should the woman say to her Shaliach 'Hiskabel Li Giti' - then the moment he receives the Get, she is divorced, and the husband no longer has the right to retract.

(c)If, in the latter case, the husband wanted to reserve the right to retract, when his wife's Shali'ach comes for the Get - then he would have to state that he did not accept the Shali'ach as a Shali'ach le'Kabalah, and to re-appoint him as a Shali'ach le'Holachah.

(d)Raban Shimon ben Gamliel - equates a woman who says to her Shali'ach 'Tul Li Giti' with one who says 'Hiskabel Li Giti'.

8)

(a)What did Rav Acha b'rei de'Rav Ivya extrapolate from the Reisha of our Mishnah 'Hiskabel (O Holech) Get Zeh le'Ishti ... Yachzor'?

(b)How did Rav Ashi refute this proof. Why might the Tana need to insert 'Hiskabel Li Giti' for its own sake?

(c)According to this, what will be the Din if the woman appoints a Shali'ach le'Kabalah, and her husband says to him 'Holech Get Zeh le'Ishti'?

(d)Why can we not infer from the Seifa ...

1. ... 'ha'Ishah she'Amrah Hiskabel Li Giti Im Ratzah Lachzor, Lo Yachzor' that it makes no difference whether he responded with 'Hiskabel Get Zeh' or 'Holech Get Zeh' (seeing as the Seifa refers to the Reisha, and the Reisha speaks in both cases)?

2. ... 'Lefichach im Amar ha'Ba'al I Efshi ... Ela Holech Lah', that had he not said 'I Efshi', he would not be permitted to retract (because 'Holech ki'Zchi')?

8)

(a)Rav Acha b'rei de'Rav Ivya extrapolated from the Reisha of our Mishnah 'Hiskabel (O Holech) Get Zeh le'Ishti ... Yachzor' - that if his wife would have appointed the Shali'ach first, then the same Lashon would not permit the husband to retract. In other words, when he says 'Holech' it as if he said 'Z'chi' (like she said)'.

(b)Rav Ashi refutes this proof however - on the grounds that the Tana needed to insert 'Hiskabel Li Giti' for its own sake, to teach us that when the husband says 'Hiskabel ... ', he means 'Hiskabel ve'Holech' (and not 'Hiskabel' on its own, for which he has no authority).

(c)According to this, if the woman appoints a Shali'ach le'Kabalah, and her husband says to him 'Holech Get Zeh le'Ishti' - he wil be overriding her Shelichus, and the Shali'ach will become a Shali'ach le'Holachah.

(d)We cannot infer from the Seifa ...

1. ... 'ha'Ishah she'Amrah Hiskabel Li Giti Im Ratzah Lachzor, Lo Yachzor' that makes no difference whether he responded with 'Hiskabel Get Zeh' or 'Holech Get Zeh' - because the Seifa refers to the case of 'Hiskabel ... ' (mentioned in the Reisha) only, and not to the case of 'Holech ... '.

2. ... 'Lefichach im Amar ha'Ba'al I Efshi ... Ela Holech Lah', that had he not said 'I Efshi', he would not be permitted to retract that 'Holech ki'Zechi' - because perhaps the wording ought to be (not 'Ela Holech Lah', but) 'Ela Heilech Lah', which implies that he conforms with whatever his wife said (whereas had he said 'Holech', perhaps he would be permitted to retract).

9)

(a)On what grounds can we take for granted that ...

1. ... a man can be a Shali'ach le'Holachah?

2. ... a woman can be a Shali'ach le'Kabalah?

(b)We ask whether a man can be a Shali'ach le'Kabalah, and a woman a Shali'ach le'Holachah. How do we try to resolve part of this She'eilah from our Mishnah 'ha'Omer Hiskabel Get Zeh le'Ishti ... ha'Ishah she'Amrah Hiskabel Li Giti ... '?

(c)On what basis do we try and resolve the first half of the She'eilah, but not the second?

(d)How do we refute the proof?

9)

(a)We can take for granted that ...

1. ... a man can be a Shali'ach le'Holachah - because we find that a man can take a Get to his wife.

2. ... a woman can be a Shali'ach le'Kabalah - because the woman accepts her Get from her husband (and in both of these cases, it stands to reason that the Shali'ach can do whatever the Meshale'ach can do).

(b)We ask whether a man can be a Shali'ach le'Kabalah, or a woman a Shali'ach le'Holachah. Part of this She'eilah we try to resolve from our Mishnah 'ha'Omer Hiskabel Get Zeh le'Ishti ... ha'Ishah she'Amrah Hiskabel Li Giti ... ' - by establishing both cases by the same Shali'ach.

(c)We try and resolve that a man can be a Shali'ach le'Kabalah as well as a Shali'ach le'Holachah (but not the other half of the She'eilah, since we already find that a man can accept the Get for his daughter [making him a Shali'ach le'Kabalah], but we have no precedent for a woman being a Shali'ach le'Holachah).

(d)We refute this proof however - by establishing our Mishnah by two different Sheluchim (a man as a Shali'ach le'Holachah, and a woman, as a Shali'ach le'Kabalah), and not the same Shali'ach as we initially thought.

10)

(a)From where (in Ki Seitzei) do we learn that a father can receive his daughter's Get?

(b)From which Mishnah in the first Perek does Rav Mari prove that even a woman can be a Shali'ach le'Holachah, too?

(c)Rav Ashi brings a proof from the Seifa of that same Mishnah, which speaks about a woman bringing her own Get and saying 'be'Fanai Nichtav u'be'Fanav Nechtam'. What is the proof from there? What is the case?

10)

(a)We learn from the Hekesh of "ve'Yatz'ah ve'Haysah" (in Ki Seitzei) - that just as father can receive Kidushin on behalf of his daughter, so too can he receive her Get.

(b)Rav Mari proves that even a woman can be a Shali'ach le'Holachah, too - from the Mishnah in the first Perek which believes even women who are not eligible to testify that her husband died, to bring her Get (and the Tana is talking there about a Shali'ach le'Holachah).

(c)Rav Ashi brings a proof from the Seifa of that same Mishnah, which speaks about a woman bringing her own Get and saying 'be'Fanai Nichtav u'be'Fanav Nechtam' - which we establish there when her husband specifically declared that she would not be divorced until the Get reached its destination.

11)

(a)What did Rav Nachman Amar Rabah bar Avuhah Amar Rav say about a case where the woman said to the Shali'ach 'Havei Li Giti, the Shali'ach quoted her as saying 'Hiskabel Li Giti', and the husband replied 'Heilech K'mo she'Amrah'?

(b)How do we try to prove from here that the husband relies completely on the Shali'ach's words?

(c)Rav Ashi refutes this proof however, on the grounds that if that was the reason, then Rav should have reversed the case. What does he mean by that? What should Rav have said?

(d)Then what is Rav's real reason?

11)

(a)Rav Nachman Amar Rabah bar Avuhah Amar Rav said in a case where the woman said to the Shali'ach 'Havei Li Giti, the Shali'ach quoted her as saying 'Hiskabel Li Giti', and the husband replied 'Heilech K'mo she'Amrah' - that the woman is not divorced, even when the Get reaches her hand.

(b)We try to prove from here that the husband relies completely on the Shali'ach's words - because otherwise (seeing as the woman said 'Holech ... ') she ought to be divorced at least when the Get reaches her hands.

(c)Rav Ashi refutes this proof however, on the grounds that if that was the reason, then Rav should have reversed the case - meaning that, if the wife had appointed the Shali'ach a Shali'ach le'Kabalah, the Shali'ach had quoted her as saying 'Havei Li Giti' and the husband had replied 'Heilech K'mo she'Amrah', then had Rav Nachman ... Amar Rav ruled that she is divorced immediately, we could have proved that the husband believes his wife; and had he ruled that she is divorced only when she receives it, that he believes the Shali'ach.

(d)Rav's real reason therefore, must be (not because the husband believes one or the other, but) - because by stating that he is a Shali'ach le'Kabalah (which is easier to fulfill than being a Shali'ach le'Holachah) the Shali'ach demonstrated that he has rejected the woman's Shelichus. He agreed to accept the Get only as a Shali'ach la'Kabalah, and the Shelichus is Bateil, because the woman did not appoint him a Shali'ach le'Kabalah, and the husband is not authorized to do so.

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