(a)In another Beraisa, Rebbi Eliezer learns that Machshirei Mitzvah before the Shechitah, over-ride Shabbos from a Kal va'Chomer from Machshirei Mitzvah after the Shechitah. How is this a Kal va'Chomer?
(b)How does Rebbi Akiva counter this Kal va'Chomer?
(c)On what grounds does the Gemara reject the argument that the Machshirei Mitzvah before the Mitzvah should not over-ride Shabbos, due to the possibility of the Korban turning out to be Pasul, in which case the Chilul Shabbos will turn out to have been in vain?
(a)If Machshirei Mitzvah after the Shechitah, when the initial Mitzvah has already been performed, over-ride Shabbos, argues Rebbi Eliezer, then how much more so the Machshirei Mitzvah before the Shechitah, whose purpose is to enable the Mitzvah to be performed!
(b)Rebbi Akiva counters this with the argument that, on the contrary, it is precisely because the Shechitah was already performed on Shabbos, that the accompanying Machshirin (such as cleaning out the insides - see Tosfos DH 'Im') over-ride Shabbos, too; whereas the Machshirin of before the Shechitah, which have nothing on which to rely, do not over-ride Shabbos.
(c)On the basis of the argument that the Machshirei Mitzvah before the Mitzvah should not over-ride Shabbos, due to the possibility of the Korban turning out to be Pasul, in which case the Chilul Shabbos will turn out to have been in vain, we should not permit the Shechitah of the Korban either, for the very same reason. Yet everyone agrees that the Shechitah is permitted. Consequently, this reason cannot be correct.
(a)Rebbi Akiva learnt a Kal va'Chomer (which he knew to be incorrect) forbidding the Shechitah of the Korban Pesach on Shabbos, in order to remind Rebbi Eliezer what he had said about Haza'ah. Rebbi Eliezer reacted very strongly to Rebbi Akiva's statement. What did he tell him?
(b)The Gemara first suggests that Rebbi Akiva was actually asking Rebbi Eliezer from Haza'ah to eat Terumah (but Rebbi Eliezer thought that he was referring to Haza'ah to eat the Pesach). What does this mean? What is the difference between Haza'ah to eat Terumah and Haza'ah to eat Pesach in this regard?
(c)What forces the Gemara to retract from that suggestion?
(d)If Rebbi Akiva really was referring to Haza'ah to eat the Korban Pesach, then how could Rebbi Eliezer disagree with him? How could he deny what he had said?
(a)Rebbi Eliezer told Rebbi Akiva that, since he asked him from Shechitah, he would die through Shechitah (meaning that he would die a gruesome death).
(b)The Gemara thinks that Haza'ah to eat Terumah does not over-ride Shabbos, since the separation of Terumah itself doesn't either; whereas the Haza'ah to eat Pesach over-rides Shabbos, since the bringing of the Korban Pesach itself over-rides Pesach.
(c)The Gemara is forced to retract from this suggestion - because of a Beraisa, where Rebbi Akiva asks Rebbi Eliezer not from the Haza'ah of Terumah, but from the Haza'ah of Pesach.
(d)Rebbi Eliezer disagrees with Rebbi Akiva simply because he forgot what he had previously taught him.
(a)Why did Rebbi Akiva not remind Rebbi Eliezer directly of what he had previously said?
(b)Why did Chazal forbid Haza'ah (which is only 'Tiltul') on Shabbos?
(c)Considering that, according to Rebbi Eliezer, Chazal permitted other Machshirei Mitzvah on Shabbos, why did they forbid Haza'ah?
(a)Rebbi Akiva did not remind Rebbi Eliezer directly of what he had previously said - because he did not consider it respectful to do so.
(b)Chazal forbade Haza'ah on Shabbos because one may come to carry it four Amos in the street.
(c)Even according to Rebbi Eliezer, Chazal permitted other Machshirei Mitzvah on Shabbos only when the person himself is already a Bar Chiyuva, but not Haza'ah, where at this stage, he is not, and the purpose of the Haza'ah is to turn him into one.
(a)What distinction does Rabah draw, according to Rebbi Eliezer, between breaking Shabbos (heating water) for a healthy baby and breaking Shabbos for one that is sick?
(b)A healthy baby would not require a bath to cure him, asks the Gemara? What does Rava therefore maintain by the two babies?
(c)Abaye queries Rabah's deduction from the Beraisa 'Arel she'Lo Mal, Anush Kares, Divrei Rebbi Eliezer'. How does this Beraisa pose a Kashya on Rabah?
(a)Rabah draws a distinction between a healthy baby, for whom one may heat water even on Shabbos, in order to make him strong, to circumcise him that same day; one may not however, heat water to heal a sick baby on Shabbos, in order to circumcise him on the same day.
(b)Rava maintains that every baby is considered sick regarding Milah (since, as long as he has not been bathed in hot water, he is not fit to be circumcised [although this is not necessarily true, nowadays]). Consequently, even according to Rebbi Eliezer, one may not heat water for any baby before the Milah.
(c)The Beraisa in which Rebbi Eliezer punishes with Kares an Arel who failed to circumcise in order to bring the Korban Pesach, even though he is not yet a Bar Chiyuva - poses a Kashya on Rabah in a.
(a)To answer Abaye's Kashya, Rabah establishes Rebbi Eliezer to hold 'Ein Shochtin v'Zorkin Al Tamei Sheretz'. Then, connecting their respective Dinim to the Din by Tzibur, he distinguishes between an Arel, who is obligated to circumcise himself, and a Tamei, who is not. What is the difference between them?
(b)What would the Din be were Rebbi Eliezer to hold 'Shochtin v'Zorkin Al Tamei Sheretz'?
(c)How will Rabah then explain the fact that Pesach Sheni is brought by a Yachid and not by the Tzibur?
(a)Rabah explains that Rebbi Eliezer holds 'Ein Shochtin v'Zorkin Al Tamei Sheretz'. Whenever the Yachid who is Tamei brings the Pesach Sheni, the Tzibur brings the Korban on Pesach Rishon b'Tum'ah, and whenever the Tzibur (who bring the Pesach b'Tum'ah), are not obligated to make Haza'ah, the Yachid is Patur, too. Arlus, on the other hand, where the Tzibur are obligated to circumcise themselves in order to bring the Pesach, a Yachid is obligated to circumcise, too.
(b)Were Rebbi Eliezer to hold 'Shochtin v'Zorkin Al Tamei Sheretz', then the Tzibur would not be permitted to bring it b'Tum'ah, but would be obligated to perform Haza'ah first, in which case, so would the Yachid. Incidentally, a Tamei Mes whose seventh day falls on Shabbos has the same Din as a Tamei Sheretz.
(c)The reason that the Yachid brings the Pesach Sheni is because the Tzibur brought the Rishon (had they not done so - for example, if most of the Tzibur were Zavin by the Pesach Rishon - the Yachid would be Patur altogether).
(a)The Beraisa sentences, among others, an Arel and a Tamei (who are able to rectify their situation) to Kares for not doing so. Does this Tana hold 'Shochtin v'Zorkin Al Temei Sheretz', or 'Ein Shochtin v'Zorkin'?
(b)What is now the problem with Rabah's explanation above in 5a.?
(a)The Beraisa which sentences, among others, an Arel and a Tamei (who are able to rectify their situation) to Kares for not doing so - holds 'Ein Shochtin v'Zorkin Al Tamei Sheretz', because otherwise, why would the Beraisa need a special Pasuk for a Tamei Sheretz? Why should he be any different than a Tahor person who did not bring his Pesach?
(b)From this Beraisa we see that, even though the Yachid is not a Bar Chiyuva, and even though the Tzibur are not obligated to make Haza'ah (since they bring the Korban b'Tum'ah), the Yachid is, posing a problem with Rabah, who said earlier that a Yachid is Patur.
(a)Rava finally establishes Rebbi Eliezer to hold 'Shochtin v'Zorkin Al Tamei Sheretz'. Then why is Haza'ah not Docheh Shabbos?
(b)Why is this not like Shechting the Pesach for someone who cannot eat it - much like Shechting it for a sick person or for an old one?
(c)Why then, does the Torah write "Ish Lefi Ochlo"?
(a)Rava finally establishes Rebbi Eliezer to hold 'Shochtin v'Zorkin Al Tamei Sheretz'. Nevertheless, Haza'ah is not Docheh Shabbos because Haza'ah is only necessary, to permit eating the Korban Pesach (but not to bring it), and eating the Pesach is not imperative.
(b)This is not the same as Shechting the Pesach for someone who cannot eat it (i.e. a sick or an old person) who are not fit at all to eat the Korban, whereas in our case the Tamei person is fit to eat it, only he requires a Tikun.
(c)"Ish l'Fi Ochlo" is for a Mitzvah, but is not imperative (similar to the principle of 'Kol ha'Ra'uy l'Bilah, Ein Bilah Me'akeves Bo').
(a)Rebbi Akiva repeats the principle that a Melachah that could have been performed before Shabbos is not Docheh Shabbos - by Bris Milah, and Rav Yehudah Amar Rav rules like him in both places. Seeing as he rules like him ...
1. ... by Bris Milah, why does Rav find it necessary to repeat the ruling by Pesach?
2. ... by the Korban Pesach, why does he need to repeat it by Bris Milah?
(a)Rav Yehudah Amar Rav needs to rule like Rebbi Akiva (that a Melachah that could have been performed before Shabbos is not Docheh Shabbos) -
1. ... by Pesach - by which the Torah does not make thirteen covenants, as it does by Bris Milah.
2. ... by Bris Milah - for which one is not Chayav Kares (should one perform the Bris Milah on the following day).
(a)Under which three conditions does one bring a Korban Chagigah together with one's Korban Pesach?
(b)Which kind of animal did the Chagigah comprise.
(c)For how long could it be eaten?
(a)One brings a Korban Chagigah if the fourteenth of Nisan falls on a weekday, if it is a Pesach ha'Ba b'Taharah (since the Chagigah over-rides neither Shabbos nor Tum'ah) and if the lamb is small and there are too many designees to give each one a substantial portion.
(b)The Chagigah, according to the Tana of our Mishnah, could consist of a sheep, a goat or even cattle - male or female.
(c)It could be eaten for two days and the night in between (like a regular Shelamim).
(a)Why is the Din of Chagigah mentioned specifically here in this Mishnah?
(b)How do we know that the Chagigah of the fourteenth is not an obligatory offering?
(c)Then why is it brought?
(a)The Tana mentioned Chagigah here at this juncture - because he just described how carrying the animal and bringing it from outside the Techum etc. do not over-ride Shabbos, so he added that Chagigah does not over-ride Shabbos either.
(b)If the Chagigah was an obligatory offering, then it would be brought even on Shabbos, even b'Tum'ah and even together with a large Pesach.
(c)The Chagigah is brought to ensure that the Pesach is eaten to satisfaction (i.e. not ravenously, but when one is approaching satisfaction - like a desert).