(a)'Arba'ah-Asar she'Chal Liheyos b'Shabbos, Meva'arin es ha'Kol Milifenei ha'Shabbos, Divrei Rebbi Meir'. What does 'ha'Kol' come to include?
(b)What do the Chachamim say?
(c)What compromise does Rebbi Elazar b'Rebbi Tzadok make?
(a)'Arba'ah-Asar she'Chal Liheyos b'Shabbos, Meva'arin es ha'Kol Milifnei ha'Shabbos, Divrei Rebbi Meir' - 'ha'Kol' comes to include Chametz of Terumah.
(b)The Chachamim say - 'bi'Zemano'.
(c)Rebbi Elazar b'Rebbi Tzadok makes a compromise - Terumah before Shabbos (since he will be unable to destroy it on Shabbos, seeing as he may feed neither it to Zarim nor to animals), and Chulin on Shabbos (like Rebbi Elazar ben Yehudah Ish Bartosa on 13a).
(a)What Halachah does someone who is on his way to his Se'udas Erusin share with someone who is on his way to Shecht the Korban Pesach or to fulfill the Mitzvah of Bris Milah?
(b)Why do they not need to return, to fulfill the Mitzvah of Bi'ur Chametz, when there is not sufficient time to perform both Mitzvos?
(c)In which way does the Din of somebody who is on his way to save his fellow-Jew's life or property differ from the above?
(d)In which case must a person return to perform Bi'ur Chametz even when he will not have time to accomplish both missions?
(a)Someone who is on his way to his Se'udas Erusin - when he remembers that he has Chametz at home, has the same Din as someone who is on his way to Shecht the Korban Pesach or to fulfill the Mitzvah of Bris Milah, who are not Chayav to return home to destroy the Chametz, unless they have time to do so and then to perform the Mitzvah on hand.
(b)The reason that they are not obligated to go home and burn the Chametz when there is not sufficient time to perform both Mitzvos - is because he can do Bitul Chametz, and min ha'Torah, Bitul Chametz is sufficient.
(c)The Din of somebody who is on his way to save his fellow-Jew's life or property differs from the above - inasmuch as he is obligated to return home even if there is time for him to accomplish both missions.
(d)Someone who is on his way to the border, to wait for nightfall in order to fix an Eruv Techumin that is not for a Mitzvah - is obligated to return home, to perform Bi'ur Chametz, even if he does not have time to accomplish both missions.
(a)When is a person who has carried Kodesh meat outside the walls of Yerushalayim obligated to go back, and when may he burn it where he is?
(b)Where must he burn it if he does need to return, and what fuel does he use?
(c)What do the two above Halachos have in common according to the opinions of Rebbi Meir and Rebbi Yehudah respectively?
(d)What do the Chachamim say?
(a)Someone who has carried Kodesh meat outside the walls of Yerushalayim is obligated to go back as long as he has not passed Tzofim (a village from which one could still see Yerushalayim); once he had, he was permitted to burn it wherever he remembered.
(b)If he does need to return - he burns the piece of flesh outside the Beis ha'Mikdash (since Kodshim must be destroyed in the location where they may be eaten, and, since we are speaking about Kodshim Kalim - see Tosfos Yom-Tov and Tiferes Yisrael - which are eaten in Yerushalayim, they must also be burnt in Yerushalayim. Chazal allowed him to use wood that was designated for the Mizbe'ach.
(c)Both someone who returns to burn his Chametz and someone who returns to burn Kodshim, only need to do so of there is at least a k'Beitzah, according to Rebbi Meir, and a k'Zayis, according to Rebbi Yehudah.
(d)The Chachamim give the Shi'ur as a k'Zayis for Kodesh meat and a k'Beitzah for Chametz.
(a)The Gemara reconciles our Mishnah, which considers a Se'udas Erusin a Mitzvah, with the Beraisa, which considers it a Se'udas Reshus, in two ways (either according to Rebbi Yosi, or according to Rebbi Yehudah, respectively) . What are they?
(b)What is a Se'udas Savlonos?
(c)According to Rebbi Yochanan, what does Rebbi Shimon mean when he says in a Beraisa that a Talmid-Chacham is not permitted to attend a Se'udah she'Einah shel Mitzvah?
(d)What will happen in the case of a marriage of either a Bas Kohen to a Yisrael or of a Bas Talmid-Chacham to an Am ha'Aretz?
(a)In the first answer, the Gemara establishes the author of our Mishnah, which considers Se'udas Erusin a Mitzvah, to be Rebbi Yosi, whereas the author of the Beraisa, which considers it a Se'udas Reshus, is Rebbi Yehudah. Alternatively, both go like Rebbi Yehudah, who admits that the first Se'udah is a Mitzvah. Consequently, our Mishnah speaks about the first Se'udah after the engagement, the Beraisa, about the second Se'udah.
(b)After the Se'udas Erusin, the Chasan would send the Kalah gifts, and they would make other Se'udos; these were called Se'udos Savlonos.
(c)According to Rebbi Yochanan, when Rebbi Shimon says in a Beraisa that a Talmid-Chacham is not permitted to attend a Se'udah she'Einah shel Mitzvah - he means a Se'udas Erusin of a Bas Kohen to a Yisrael or of a Bas Talmid-Chacham to a bas Am ha'Aretz.
(d)If a Bas Kohen is married to a Yisrael or a Bas Talmid-Chacham to an Am ha'Aretz - either she will become a widow, or get divorced or she will have no children, or make him poor.
(a)Then how do we understand Rebbi Yochanan, who himself said that someone who marries a Bas Kohen is destined to become wealthy?
(b)What do the following have in common:
1. Rebbi Yehoshua, who became sick;
2. Rav Idi bar Avin, who had two sons who received Semichah;
3. Rav Papa, who became wealthy;
4. Rav Kahana, who had to flee into exile in a most unusual manner?
(c)What do we learn from the Pasuk in Amos: "v'Ochlim Karim mi'Tzon v'Agalim Mitoch Marbek ... Lachen Ata Yigalu b'Rosh Kol Golim"?
(d)The Amora'im had the most derogatory titles for Talmidei-Chachamim who spend too much time at the dinner-table. What other devastating results can Talmidei-Chachamim expect, besides the destruction of their houses, and death of their spouses and children, if they forget their priorities and andulge in such material pursuits?
(a)When Rebbi Yochanan said that someone who marries a Bas Kohen is destined to become wealthy - he was referring to a Talmid-Chacham, whereas the marriage of a Bas Kohen to a Yisrael in the previous question referred to a Yisrael Am ha'Aretz.
1. Rebbi Yehoshua, who became sick - blamed this on the fact that he was married to a Bas Kohen (for which he was now being punished).
2. Rav Idi bar Avin, who had two sons who received Semichah - ascribed that to the fact that he married a Bas Kohen (which he considered to be a big merit) - and so did ...
3. ... Rav Papa, who became wealthy.
4. Rav Kahana, who had to flee into exile in a most unusual manner - blamed this on the fact that he was married to a Bas Kohen.
(c)We learn from the Pasuk in Amos: "v'Ochlim Karim mi'Tzon v'Agalim Mitoch Marbek ... Lachen Ata Yigalu b'Rosh Kol Golim" - that someone who regularly attends parties that are not Se'udos Mitzvah, will go into exile (like the ten tribes did - for that very reason).
(d)Besides the destruction of their houses, and death of their spouses and children - Talmidei-Chachamim who spend too much time at the dinner-table, can expect to forget all their learning, get involved in major disputes and not be taken any notice of; they desecrate the Name of Hash-m, the name of their father and of their Rebbe and they stigmatizes their own name as well as that of their descendants.
(a)Why should a person be willing to sell all his assets in order to marry the daughter of a Talmid-Chacham?
(b)In what connection does the Gemara cite the Mashal ...
1. ... 'Invei ha'Gefen b'Invei ha'Gefen'?
2. ... 'Invei ha'Gefen b'Invei ha'Sneh' (inedible berries)?
(c)Should one not find the daughter of a Talmid-Chacham, he should look for the daughter of 1. Gedolei ha'Dor; 2. the head of the community. What does 'Gedolei ha'Dor' mean in this context?
(d)If he finds neither of the above, which two other categories should he look for (to marry their daughter)?
(a)A person should be willing to sell all his assets in order to marry the daughter of a Talmid-Chacham - in case he dies or is forced to go into exile, because he can be rest assured that his wife will educate their children to become Talmidei-Chachamim.
1. ... 'Invei ha'Gefen b'Invei ha'Gefen' - refers to a Talmid-Chacham who marries a Bas Talmid-Chacham, or who marries his daughter to a Talmid-Chacham. This is something nice and acceptable.
2. ... 'Invei ha'Gefen b'Invei ha'S'neh' (inedible berries) - refers to a Talmid-Chacham who marries a Bas Am ha'Aretz. This is something ugly.
(c)the daughter of Gedolei ha'Dor - means the daughter of men of good deeds and righteous men.
(d)Finally, should he not succeed in finding the daughter of one of the above three, he should seek the daughter of a Gabai Tzedakah, or of a children's Rebbe.
(a)How does the Beraisa describe an Am ha'Aretz and his daughter?
(b)Why is the daughter of an Am ha'Aretz compared to an animal?
(c)In connection with the current Sugya, what does Rebbi learn from the Pasuk in Shemini "Zos Toras ha'Behemah v'ha'Of"?
(a)The Beraisa describes Amei ha'Aretz as an abomination, their wives as a creepy-crawly (since they are not careful in the performance of Mitzvos), and about their daughters, the Torah writes in Ki Savo "Cursed be the one who lies with an animal".
(b)The daughter of an Am ha'Aretz is compared to an animal - because, like an animal, she does not understand the difference between what is right and what is wrong (particularly with regard to the Dinim of Nidah, evident form the Pasuk itself - see also Agados Maharsha in Eruvin 55b).
(c)We learn from "Zos Toras ha'Behemah v'ha'Of" - that it is only someone who studies Torah who is permitted to eat the meat of animals and birds, but not an Am ha'Aretz (man is only permitted to eat animals because they are superior to them, but not Amei ha'Aretz, who are on a par with them).
(a)Rebbi Elazar permits tearing open an Am ha'Aretz on Yom Kippur (though this cannot be understood literally - see Agados Maharsha), and forbids accompanying him on a journey. What is the reason for the latter Din?
(b)Why did he say 'tear him apart' and not 'Shecht him'?
(a)Rebbi Elazar forbids accompanying an Am ha'Aretz on a journey - because, if he doesn't care about his own life, why should he care about somebody else's?
(b)The reason that he said 'tear him apart' and not 'Shecht him' - is because 'to Shecht him' implies with a Berachah, and he is not even worthy that a Berachah should be made on his account.
(a)Rebbi Akiva revealed through first-hand experience that it was really the Amei-ha'Aretz who hated the Talmidei-Chachamim more than the Talmidei-Chachamim hate them. What did he used to say when he was an Am ha'Aretz?
(b)Why did he say 'like a donkey' and not 'like a dog'?
(c)In which way does Rebbi Meir compare someone who marries off his daughter to an Am ha'Aretz, to tying her up in front of a lion?
(d)If the Amei-ha'Aretz hated the Talmidei-Chachamim to such an extent, then why did they not kill them?
(a)When Rebbi Akiva was an Am ha'Aretz, he used to say - 'Give me a Talmid-Chacham, and I will bite him like a donkey'!
(b)He said 'like a donkey' and not 'like a dog' - because a donkey breaks a bone with its bite whereas a dog does not.
(c)Rebbi Meir compares someone who marries off his daughter to an Am ha'Aretz, to tying her up in front of a lion - because just like a lion does not wait to eat its prey until it is dead, so too, is an Am ha'Aretz Bo'el without first appeasing his wife (ignoring or ignorant of the Mitzvah to first put one's wife in the right mood before Be'ilah).
(d)The only reason that the Amei-ha'Aretz did not kill the Talmidei-Chachamim is because they needed them for commerce.
(a)To what does the Beraisa quoted by Rebbi Chiya, compare someone who studies Torah in the presence of an Am ha'Aretz, and why?
(b)Amei ha'Aretz hate Talmidei-Chachamim more than gentiles do. Who hates them even more?
(c)Which kind of Am ha'Aretz hates the Talmid-Chacham the most, and why is that?
(a)The Beraisa quoted by Rebbi Chiya, compares someone who studies Torah in the presence of an Am ha'Aretz - to someone who is Bo'el someone else's betrothed wife before him, because the Torah writes in v'Zos ha'Berachah "Torah Tzivah Lanu Moshe Morashah Kehilas Yakov" - 'Al Tikri Morashah, Ela Me'orasah', to teach us that the Torah is betrothed to all Jews.
(b)The wives of the Amei-ha'Aretz hate Talmidei-Chachamim even more than their husbands.
(c)The Am ha'Aretz who hates the Talmid-Chacham the most is the one who originally learnt Torah but stopped.
(a)Chazal said six things about an Am ha'Aretz 1. One neither invites him to testify, 2. nor does one accept testimony from him; 3. One does not let him into any secrets. What are the remaining three?
(b)Why does the Tana Kama disagree with the Yesh Omrim, who adds that one does not return his lost articles, to the list?
(a)The remaining three things said about an Am ha'Aretz are: that one does not appoint him as an Apotropos (agent) on behalf of orphans or over the Tzedakah funds; and one may not accompany him on a journey.
(b)The Tana Kama maintains that one does return the lost articles of an Am ha'Aretz - because sometimes, he has righteous descendants, who deserve to inherit whatever the Am-ha'Aretz bequeaths them.
(a)In our Mishnah, Rebbi Meir considers a k'Beitzah a significant Shi'ur, and Rebbi Yehudah, even a k'Zayis. Yet when it comes to Zimun (Birchas ha'Mazon), they seem to reverse their opinions. Rebbi Yochanan answers 'Muchlefes ha'Shitah'. What does he mean by that?
(b)Abaye disagrees with Rebbi Yochanan. According to him, Birchas ha'Mazon is different, because the Torah writes in Eikev "v'Achalta v'Sa'Va'ata u'Verachta". How does ...
1. ... Rebbi Meir explain this Pasuk?
2. ... Rebbi Yehudah explain it?
(c)What are the respective reasons of Rebbi Meir (who considers a k'Beitzah important in our Sugya) and Rebbi Yehudah (who considers a k' Zayis important)?
(a)By 'Muchlefes ha'Shitah' - Rebbi Yochanan means that we will have to switch the opinions of Rebbi Yehudah and Rebbi Meir, either here in Pesachim, or in Berachos - probably here.
1. Rebbi Meir explains that "v'Achalta" means a k'Zayis (as Achilah always does), and "v'Sa'Va'ta", that one should also drink something before "u'Verachta".
2. Rebbi Yehudah explains "v'Achalta v'Sa'Va'ta" - 'Achilah she'Yesh Bah Sevi'ah' (i.e. a k'Beitzah), and then "u'Verachta".
(c)Rebbi Meir compares the Din of having to return to burn the Chametz or the piece of Kodshim - to its Tum'ah (and the Shi'ur of Kabalas Tum'ah by food is a k'Beitzah). Rebbi Yehudah, on the other hand, compares it to the Isur (i.e. the punishment for eating Chametz or Kodshim that left its Mechitzah), and the Shi'ur Isur is a k'Zayis.
(a)Rebbi Nasan has a third opinion, which is a lone opinion. What is it?
(a)Rebbi Nasan gives the Shi'ur for having to return both by Chametz and by Basar Kodesh, as two k'Beitzim.