1)

(a)Rebbi Yirmiyah cites the Mishnah in Ma'asros, where the Tana Kama states 'ha'Machlik ba'Anavim, Lo Huchshar', meaning that - if a baker squeezes grapes on to his loaves of bread, they are not Muchshar Lekabel Tum'ah.

(b)Rebbi Yehudah says - that they are.

(c)In light of what we just learned, Rebbi Yirmiyah suggests that they are arguing over whether 'Mashkeh ha'Ba le'Ochel, ke'Ochel' (the Tana Kama), or not (Rebbi Yehudah).

(d)Rav Papa concludes however, that both Tana'im hold 'Mashkeh ha'Ba le'Ochel, La'av ke'Ochel' (see Hagahos ha'Gra). And the reason that the Tana Kama then hold 'Lo Huchshar' is - because he holds that liquid that stands to be destroyed (such as this case, since the fire draws and burns most of the juice), is not considered a liquid, whereas Rebbi Yehudah holds that it is.

2)

(a)Rav Papa tries to connect this Machlokes with the Beraisa which rules that if someone bruises olives to make them sweet, they are Muchshar Lekabel Tum'ah - because he is pleased with the juice that emerges, since it helps to achieve his aim of making the olives tastier.

(b)But if the he is bruising them to ...

1. ... soften the outside, in order to salt them (when they are hard, the salt falls off) - then the olives are not Muchshar ... , and the same will apply to where he is doing it ...

2. ... to ascertain whether the oil is ready to come out.

(c)Rebbi Yehudah rules that the juice is Muchshar in the Seifa too (like he ruled in the previous Beraisa).

(d)Rav Papa explain this Machlokes like he explained the previous one - that according to the Tana Kama, liquid that liquid that stands to be destroyed is not considered a liquid, whereas Rebbi Yehudah holds that it is.

(e)Rav Huna b'rei de'Rav Yehoshua agrees with this interpretation regarding the latter, but not regarding the former. In his opinion - they are arguing over whether liquid that is used to create a sheen is still considered a liquid (Rebbi Yehudah) or not (the Tana Kama).

3)

(a)Rebbi Zeira ... Amar Rav permits squeezing a bunch of grapes into food - but he forbids squeezing ...

1. ... it into an empty dish. He permits however ...

2. ... squeezing fish to extract its juice, even into an empty dish, since fish juice is not considered a liquid but a solid.

(b)The former tow rulings conform - with Rav Yehudah Amar Shmuel (on the previous Amud).

(c)Abaye objected, when Rav Dimi citing this dual ruling in the name of Rav - in that he had heard it quoted in the name of Shmuel.

(d)Rav Dimi replied - that he had personally heard it from the mouth of Rebbi Yirmiyah, who had heard it from Rebbi Zeira ... Rav Chiya bar Ashi and Rav.

(e)To stress his point, he quoted the Pasuk in Iyov - "Einai Ra'u ve'Lo Zar".

4)

(a)Abaye was referring to a Machlokes between Rav and Shmuel. Rav rules that...

1. ... one may squeeze pickled foods for the food (to get rid of the excess juice), but that ...

2. ... if one squeezes pickled foods for the liquid, he is Patur Aval Asur.

(b)Squeezing well-cooked vegetables he says - is permitted either way.

(c)Shmuel agrees with Rav regarding pickled food, only he holds that squeezing well-cooked vegetables - has the same Din as squeezing pickled foods.

(d)Rebbi Yochanan is more stringent than Shmuel inasmuch as in his opinion - squeezing either for the juice is subject to a Chatas.

5)

(a)We cite a Beraisa which permits squeezing well-cooked foods on Shabbos for Shabbos but not for after Shabbos. The Tana adds however - that someone who squeezes olives and grapes is Chayav a Chatas.

(b)This poses a Kashya on all three Amora'im - since the Tana permits squeezing well-cooked foods on Shabbos for Shabbos - irrespective of whether it is for the food or for the drink.

(c)To answer it, each one amends 'Sochtin Kevashim be'Shabbos' to suit his opinion.

1. Rav, in order to qualify it (before adding that Shelakos is permitted in any case) adds - 'Bameh Devarim Amurim, le'Gufan, Aval le'Meimeihen, Patur Aval Asur'.

2. Before adding 'Bameh Devarim Amurim, le'Gufan, Aval le'Meimeihen, Patur Aval Asur' Shmuel first adds - 've'Hu ha'Din li'Shelakos'.

3. Rebbi Yochanan, who begins like Shmuel, continues after 'Bameh Devarim Amurim, le'Gufan - Aval le'Meimeihen Lo Yischot, ve'Im Sachat, Na'aseh ke'Mi she'Sachat Zeisim va'Anavim, ve'Chayav Chatas'.

(d)Rav Chiya bar Ashi Amar Rav says - that the Torah only forbids treading olives and (in order to extract their juice), but not any other fruit, since it is (was) not conventional to do so.

6)

(a)The previous ruling is substantiated by Tana de'Bei Menasheh, who also issues a ruling in connection with 'Eid mi'Pi Eid' - which is a witness who heard his testimony from a second witness who saw it, though he did not actually see it himself.

(b)The Tana rules - that it is only acceptable with regard to the testimony of a man who died, in order to permit his wife to get married.

(c)And the reason that the Chachamim were lenient there (and nowhere else) was - in order to prevent the woman from becoming an Aguna, though this is only permissible because every marriage is performed according to the whim of the Beis Din, in which case they have the right to negate any marriage, as they see fit.

7)

(a)Rebbi Ami queried Rebbi Asi, when he permitted Eid mi'Pi Eid by a Bechor Behemah where the witness testifies - that the blemish which the Bechor animal obtained after the Kohen received it from the Yisrael, was not caused by the Kohen.

(b)Rebbi Ami objected to Rebbi Asi's ruling on the grounds of what we just learned - that Eid mi'Pi Eid is only Kasher by Eidus Ishah.

(c)The latter answered however - that what Tana de'Bei Menashe rfeally meant was that it is only Kasher for testimonies that a woman is eligible to testify (and that includes Eidus Bechor).

(d)When Rav Yeimar permitted Eid mi'Pi Eid by Bechor, Mereimar (derogatorily) called him - 'Yeimar who permits a Bechor'.

(e)We nevertheless conclude - that Eid mi'pi Eid is Kasher by Bechor.

8)

(a)Rav Hoshaya from Neherda'a cites a Beraisa, where the Tana Kama forbids the juice of olives and grapes (which were pressed before Shabbos) that came out on Shabbos. Rebbi Elazar and Rebbi Shimon - permit it.

(b)The problem Rav Yosef has with Rebbi Hoshaya from Neherda'a is - that all he seems to be adding to our Mishnah is that Rebbi Shimon agrees with Rebbi Elazar.

(c)Abaye counters his Kashya however - by pointing out that, in addition, this Beraisa teaches us (over and above our Mishnah) - that they permit it even if it was originally a food, and the juice that comes out is a liquid (unlike the honey in our Mishnah, which is considered a food, like it was when it was still inside the honeycombs).

9)

(a)Our Mishnah ...

1. ... permits soaking something that has been cooked before Shabbos, but

2. ... forbids something that has not ...

(b)... though he does allow washing it in hot water.

(c)The Tana precludes from this latter ruling (besides an old salted herring and small salted fish) - a thin-skinned fish called Kulyas ha'Ispanin, which are forbidden ...

(d)... because they are too salty to eat as they are - and washing the salt off is considered a Gemar Melachah (in which case one will be Chayav because of Tikun Manah (i.e. Makeh ba'Patish).

10)

(a)Rav Safra gives an example of something that has been cooked before Shabbos, and that may be placed in boiling water (even in a Kli Rishon) on Shabbos, Tarnegoles de'Bei Rebbi Aba - a chicken which Rebbi Aba soaked in hot water for many days in order to melt its tail, which was then eaten as a cure.

(b)To neutralize the strong after-effects of his chicken, Rebbi Aba give Rav Safra - wine produced from a three-year old vine.

(c)When Rav Yosef - annoyed at the denigrating of a Babylonian specialty, heard how Rebbi Yochanan spat when he recalled the Kutach ha'Bavli, he retorted that they could just as well spit over the chicken of Rebbi Aba (who was a Yerushalmi).

(d)He also quoted Rav Gaza, a Babylonian, who quoted the Yerushalmim differently. He testified that when he once prepared some Kutach ha'Bavli in Eretz Yisrael - all the local sick came clamoring for some.

11)

(a)Rebbi Asi, in reply to Rebbi Chiya bar Aba's question, explained to him that ...

1. ... although for the most part, the birds of Bavel were fatter than those of Eretz Yisrael - if he cared to go Midbar Aza, he would find there birds that were much fatter than the Babylonian ones.

2. ... the people of Bavel rejoiced on Yom Tov more than those of Eretz Yisrael - because they were poor (and did not have the opportunity to rejoice the whole year round).

3. ... the Talmidei Chachamim wore finer clothing than those of Eretz Yisrael - because they were not B'nei Torah.

4. ... the Nochrim were sweaty - because they ate rodents.

(b)Rebbi Yochanan disagreed with Rebbi Asi. He addressed him and Rebbi Chiya bar Aba (his Talmidim) as - 'children'.

(c)Rebbi Chiya bar Aba asked Rebbi Asi in the first place, and not Rebbi Yochanan - because the latter was dozing (and appeared to be asleep).

(d)Rebbi Yochanan's objection was based on the Pasuk "Emor la'Chochmah Achosi At" - which he interprets to mean - that one should only issue rulings if one is as sure as one is of one's relationship with one's sister.

12)

(a)Rebbi Yochanan therefore answered the four questions raised by Rebbi Chiya bar Aba as follows ...The birds of Bavel were fatter than those of Eretz Yisrael - because they did not go into exile.The people of Bavel rejoiced on Yom Tov more than those of Eretz Yisrael - because they were not included in the curse that Hash-m (cited in Hoshe'a) would dispel the joys of Shabbos, Yom Tov and Rosh Chodesh of those living in Eretz Yisrael, because He hated them.The Talmidei Chachamim wore finer clothing than those of Eretz Yisrael - because they were away from home and needed to look good, in order to gain their self-respect.The Nochrim were sweaty - because they did not stand at Har Sinai (where the 'Zuhama' that the Nachash injected into Chava and all her descendents, dissipated).

(b)Rebbi Yochanan learns from the Pasuk "Sha'anan Moav mi'Ne'urav ... u'va'Golah Lo Halach" - that someone who does not go into Galus is able to develop better than someone who does (hence the birds in Bavel were fatter than their counterparts in Eretz Yisrael).

(c)Based on Rebbi Yehudah in a Beraisa, the significance of the fifty-two years that nobody passed through Yehudah - is that the first exiles returned to Eretz Yisrael with orders from Koresh King of Persia to build the foundations of the second Beis Hamikdash.

(d)No bird, animal or fish it seems, was to be found there either. In this context, Rebbi Ya'akov Amar Rebbi Yochanan explains - that although all the other creatures returned, the Kulyas ha'Ispanin was unable to do so...

(e)... because it was too weak to swim upstream via the underground fountains from Bavel to Eretz Yisrael (bearing in mind that Bavel is extremely low).

13)

(a)The Pasuk in Hoshe'a (in connection with the negated joy of Yom Tov) concludes "Hayu Alai la'Torach", from which Rebbi Elazar learns - that not only did Yisrael sin before Hash-m, but they forced Him (Kevayachol) to go to the trouble of letting them know what He had decree as a punishment.

(b)Various gentile leaders come to Tzipori and Teverya each Yom Tov - to plunder and place taxes on them, not specifically in order to deprive them of Simchas Yom Tov, but ...

(c)... in fulfillment of Hash-m's decree that they would not enjoy Yom Tov (as we explained earlier).

14)

(a)"ha'Ba'im Yashresh Ya'akov, Yatzitz u'Farach Yisrael" - refers to the Talmidei Chachamim of Bavel, who developed blossoms and flowers for the Torah (presumably, this refers to the sharpness of Talmud Bavli - the Shakla ve'Tarya which is not present in the Talmud Yerushalmi) - a proof that the Bavli'im were B'nei Torah, and the reason that they wore nice clothes was for their own self-respect, as we explained.

(b)Rav Acha bar Ya'akov queried Rebbi Yochanan from the Geirim, who did not stand at Har Sinai, yet they are not sweaty like the gentiles. Based on the Pasuk "Es Asher Yeshno Poh Imanu ha'Yom ve'es Asher Einenu Poh ... ", Rav Ashi replied - that even though their bodies did not stand at Har Sinai, their Mazalos (their souls) did (and that was sufficient to cure them of all ailments and to remove the sweat from them).

(c)Rebbi Aba bar Kahana disagrees with Rebbi Yochanan, who says that the sweatiness of Yisrael left them at Har Sinai. According to him - it took three generations (Avraham still gave birth to Yishmael, and Yitzchak, to Eisav; whereas Ya'akov's children were all Tzadikim, sign that the Zuhama had been expelled).