(a)The Tana of our Mishnah rules 'Mosar Nazir li'Nedavah'. According to Rav Chisda, that only applies if the Nazir already brought his other Korbanos, and the Mosar was his Chatas, but not if it was the Shelamim. What will the Din be if the Mosar was the Shelamim?
(b)What is the third Korban of a Nazir?
(c)What does Rebbi Zeira hold?
(a)If the Mosar was the Shelamim - then it will be a Shelamim.
(b)The third Korban of a Nazir is an Olah.
(c)According to Rebbi Zeira, even the Mosar Shelamim of a Nazir goes to Nedavah, because it is a Halachah l'Moshe mi'Sinai that all of a Nazir's Korbanos go Nedavah.
(a)There is a Beraisa to support each of the two Amora'im. What does the Tana mean when he says 'Kol she'Demei Chatas Me'uravos Bahen, Ma'os Setumin Hein' (according to the Tiklin Chadtin)?
(b)The second Beraisa ('Mo'alin b'Chulan v'Ein Mo'alin b'Miktzasan'), which speaks when he actually designated the money for his Chatas separately, is a proof for Rav Chisda. How did he designate the money for the two other Korbanos?
(c)What does 'Mo'alin b'Chulan v'Ein Mo'alin b'Miktzasan' mean?
(d)What happens to the respective moneys if the Nazir dies? How is this a proof for Rav Chisda?
(a)'Kol she'Demei Chatas Me'uravos Bahen, Ma'os Setumin Hen' - speaks about a Nazir who designated the money for his three Korbanos and died. If the money for the Shelamim and the Olah remain Stam (mixed and not yet designated), even though the money for the Chatas was designated, it all goes to Nedavah. So we see, that, because the money for the Chatas was once mixed together with them, 'Mosar Nazir li'Nedavah' (even of the Shelamim and the Olah).
(b)The second Beraisa speaks when he designated the money for his Chatas separately, and the money for the two other Korbanos mixed together.
(c)'Mo'alin b'Chulan v'Ein Mo'alin b'Miktzasan' - means that if he uses only some of the unspecified money, he is not Mo'el (because it may be the money of the Shelamim, for which there is no Me'ilah). He is only Mo'el when he uses all of it, when he is bound to have used the money of the Olah. (Note: It is not clear why one needs to use all of it in order to be Mo'el. Why should it not suffice to use a little more than half?)
(d)Should the Nazir then die, the Chatas-money is thrown into the Yam-ha'Melach, whereas the other money is divided into two, half for an Olah and half for a Shelamim. Clearly then, the Olah and the Shelamim of a Nazir do not necessarily follow the Chatas.
(a)According to Rav Chisda, the Mosar ha'Lechem of the Nazir must be left to rot. Why can the bread ...
1. ... not be brought on its own?
2. ... not be used for someone else's Korban Nazir?
(b)Rebbi Yosi bar Rebbi Bun does not agree with the Bnei Yeshiva, who thought that the Mosar Nesachav of the Nazir is left to rot together with the bread. What then does one do with it?
(c)What ruling do Rebbi Yosi bar Rebbi Bun (with regard to Mosar Nesachim), Shmuel (with regard to Mosar Machatzis ha'Shekel) and Rebbi Elazar (with regard to Mosar Asiris ha'Eifah) all issue?
(d)What does Rebbi Yochanan hold by Mosar Asiris ha'Eifah?
(a)According to Rav Chisda, the Mosar ha'Lechem of the Nazir must be left to rot. The bread ...
1. ... cannot be brought on its own - because nowhere do we find the bread of the Nazir being brought on its own, without the accompanying Korbanos.
2. ... cannot be used for someone else's Korban Nazir - because every Nazir is obligated to bring bread together with his Korban.
(b)The Mosar Nesachav of the Nazir is sold and its proceeds go to Nedavah - because it is Kodesh Kodoshim, whose Mosar goes to Nedavah (whereas the bread is not).
(c)According to Rebbi Yosi bar Rebbi Bun - Mosar Nesachim li'Nedavah; according to Shmuel - Mosar Machatzis ha'Shekel li'Nedavah, and according to Rebbi Elazar - Mosar Asiris ha'Eifah li'Nedavah.
(d)Rebbi Yochanan holds that Mosar Asiris ha'Eifah must be thrown into the Yam ha'Melach.
(a)What happens to ...
1. ... Mosar Shevuyim?
2. ... Mosar Shavuy?
3. ... Mosar Aniyim?
4. ... Mosar Ani?
5. ... Mosar Meisim?
(b)According to the Tana Kama, what happens to Mosar ha'Mes?
(c)Rebbi Meir maintains that Mosar ha'Mes must be put away until Eliyahu comes (just before the coming of Mashi'ach). What does Rebbi Nasan hold?
1. ... 'Mosar Shevuyim - li'Shevuyim'.
2. ... 'Mosar Shavuy - l'Oso Shavuy'.
3. ... 'Mosar Aniyim - la'Aniyim'.
4. ... 'Mosar Ani - l'Oso Ani'.
5. ... 'Mosar ha'Meisim - l'Meisim'.
(b)According to the Tana Kama, 'Mosar ha'Mes l'Yorshav'.
(c)According to Rebbi Nasan, 'Mosar ha'Mes Bonin lo Nefesh al Kivro'.
(a)According to Rebbi Yirmeyahu, the Mishnah's Din of 'Mosar ha'Mes l'Yorshav' applies even if, after the money has been collected for the burial needs of a man who died, it is discovered that the money is not needed. Rebbi Idi from Chutra disagrees with him. What does he hold?
(b)The Tana of our Mishnah quoting Rebbi Nasan, maintains that Mosar ha'Mes, Bonin Lo Nefesh Al Kivro'. Why is a tomb-stone called a Nefesh?
(c)What does the Tana of the Beraisa add to 'Bonin Lo Nefesh' ... ?
(d)Is anyone permitted to use the money that is collected for the redemption of a specific captive, to redeem a more important one? Why is that?
(a)Rebbi Idi from Chutra holds that, if, after the money has been collected for the burial needs of a man who died, it is discovered that the money is not needed, the money should be returned to the donors - since it was only collected for the deceased man, and if he does not need it, how will the heirs acquire it?
(b)A tomb-stone is called a Nefesh - because it perpetuates the Soul of the deceased.
(c)The Tana of the Beraisa adds to 'Bonin Lo Nefesh' - 've'Ye'aseh Lo Ziluf al Gabei Mitaso'.
(d)Although the money that is collected to redeem a specific captive should not be used to redeem a more important one - one does not however, stop the Gaba'im from doing so (or from changing any Tzedakah to one that they consider more important - because it is with that in mind that people donate Tzedakah).
(a)According to Raban Shimon ben Gamliel, one does not need to build a tomb-stone over the grave of a Tzadik. Why not?
(a)According to Raban Shimon ben Gamliel, one does not build a tomb-stone over the grave of a Tzadik - because the words of Torah that he leaves behind as a legacy, perpetuate his memory, and no tombstone is necessary.
(a)Rebbi Eliezer (perhaps this should be Rebbi Alazar) hid when he saw Rebbi Yochanan coming towards him leaning on Rebbi Chiya bar Aba. Rebbi Yochanan was cross with him for two reasons. What were they?
(b)Rebbi Yakov bar Idi defended Rebbi Eliezer. What did he tell Rebbi Yochanan?
(c)How did he vindicate Rebbi Eliezer hiding from Rebbi Yochanan by asking the latter a She'eilah about standing up before an idol?
(a)When Rebbi Eliezer (presumably this refers to Rebbi Elazar ben Pedas - the Amora) saw Rebbi Yochanan coming towards him leaning on Rebbi Chiya bar Aba, he hid. Rebbi Yochanan was cross with him for two reasons - firstly, because he failed to greet him; secondly, because he hid.
(b)Rebbi Yakov bar Idi defended Rebbi Eliezer - by pointing out that, based on the Pasuk in Iyov "Ra'uni Ne'arim Nechba'u", (and as a mark of respect) it was the custom in Bavel not to greet someone greater than oneself (and Rebbi Eliezer was from Bavel).
(c)Rebbi Chiya bar Aba then asked Rebbi Yochanan whether one is permitted to honor an idol by walking in front of an it. When he replied that that was not considered an honor, and that one may as well show one's contempt by just ignoring it and walking past, Rebbi Chiya retorted that, if that was so, seeing as the custom in Bavel was not to greet someone greater than oneself, then Rebbi Eliezer would have gained nothing by walking in front of him, and that consequently, there was nothing wrong with hiding before him.
(a)Rebbi Yochanan also accused Rebbi Eliezer of repeating his rulings without quoting him. Which episode did Rebbi Ami and Rebbi Asi cite to pacify Rebbi Yochanan by quoting the Pasuk in Yehoshua "Ka'asher Tzivah Hash-m es Moshe, Ken Tzivah Moshe es Yehoshua"?
(b)On what grounds did Rebbi Yochanan reject their peace effort?
(c)He was however, pleased with Rebbi Yakov bar Idi's defense of Rebbi Eliezer. How did Rav Yakov bar Idi prove from the Pasuk in Yehoshua "Ka'asher Tzivah Hash-m es Moshe Avdo, Ken Tzivah Moshe es Yehoshua" that Rebbi Eliezer was blameless?
(d)Rebbi Yochanan made an issue out of Talmidim repeating his sayings in his name - even in his life-time. What is the proof from the Pasuk in Tehilim "Agurah b'Ohalecha Olamim Echeseh b'Seiser Kenafecha Selah", that he was justified?
(a)Rebbi Ami and Rebbi Asi cited the episode that took place in the Beis ha'Kneses of the Tarsi'im where Rebbi Eliezer and Rebbi Yosi argued so vehemently that, in their anger, a Sefer-Torah was burnt. Subsequently, Rebbi Yosi ben Kisma commented that it seemed to him that they were guilty of idolatry (because of the principle 'Kol ha'Ko'es, Ke'ilu Oved Avodah-Zarah'). They were hinting to him that anger, even when it is linked with Torah, is undesirable.
(b)Rebbi Yochanan remained unimpressed - because by a Talmid who does have full respect for his Rebbi, anger is fully justified.
(c)Rebbi Yakov bar Idi pacified Rebbi Yochanan by quoting the Pasuk in Yehoshua "Ka'asher Tzivah Hash-m es Moshe, Ken Tzivah Moshe es Yehoshua", which demonstrates that everything that Yehoshua ever taught, he received from Moshe. Now is it plausible that he actually quoted Moshe each and every time he taught a Halachah? The truth is that this was not necessary, since everybody knew that whatever he said came from Moshe. Similarly, everybody knows that whatever Rebbi Eliezer Darshens, he received from Rebbi Yochanan, and it is not therefore necessary to quote him directly.
(d)Rebbi Yochanan made an issue out of Talmidim repeating his sayings in his name - even in his life-time). The proof for this is from the Pasuk in Tehilim "Agurah b'Ohalecha Olamim Echeseh b'Seiser Kenafecha Selah". Did David really think that he would live forever? What he must really have meant is that he wanted his Divrei Torah to be repeated in the Shuls and the Batei-Medrash even after his death. And if people would not do so in his life-time, what chance did he have that they would do it after his death!
(a)What does the Gemara prove from the Pasuk in Shir ha'Shirim "v'Chikech k'Yein ha'Tov ... Dovev Sifsei Yesheinim"?
(b)In which two ways does the Gemara describe the pleasure that the dead man experiences when his Divrei Torah are quoted?
(c)What is the difference between the two descriptions?
(d)How can a person ensure that he quotes his Rebbe's sayings correctly?
(a)The Gemara proves from the Pasuk "v'Chikech k'Yein ha'Tov ... Dovev Sifsei Yesheinim" - that in the same way as the vat in which the wine is fomenting, begins to bubble when one places one's finger on it, so too, do a Tzadik's lips begin to move in his grave when someone repeats his Divrei Torah after his death.
(b)The Gemara describes the pleasure that a dead man experiences when his Divrei Torah are quoted - like the lingering taste of spiced wine or old, vintage wine.
(c)The difference between the two descriptions is that, according to the former description, he will also need to have performed exceptionally outstanding deeds, just like the spices, which are added to the wine.
(d)A person can ensure that he quotes his Rebbe's sayings correctly - by picturing him in his mind as he speaks.
(a)What is the difference between most people and Rebbi Zeira?
(b)Why did he not take the rulings of Rav Sheshes too seriously?
(c)How could Rebbi Asi be certain that the quotations that he heard in the name of ...
1. ... Bar Pada, really came from Bar Pada and were not fabrications?
2. ... Rav really came from Rav and were not fabrications?
(a)Rebbi Zeira was special inasmuch as he would quote someone only if he knew for sure that he had really said it.
(b)He not take the rulings of Rav Sheshes too seriously - either because Rav Sheshes was blind, and he could never be certain that he was quoting the person he thought he was, or because, since he had not seen the person who taught him, he was never able to picture him in his mind, and was therefore easily capable of misquoting him.
(c)Rebbi Asi was certain that the quotations that he heard in the name of ...
1. ... Bar Pada really came from Bar Pada and were not fabrications - because Rebbi Yochanan (who was completely reliable) quoted him.
2. ... Rav really came from Rav and were not fabrications - because Rav Ada bar Ahavah quoted him.
(a)What is incredible about David's statement in Tehilim "Samachti b'Omrim Li, Beis Hash-m Neilech"? How is he compared to Moshe in this regard?
(b)In light of that, what is the significance of the Pasuk ...
1. ... in Shmuel "v'Hayah Ki Yimle'u Yamecha v'Shachavta es Avosecha"?
2. ... in Mishlei "Aseh Tzedakah u'Mishpat, Nivchar la'Hashem mi'Zevach"?
(a)David's statement in Tehilim "Samachti b'Omrim Li Beis Hash-m Neilech" is truly incredible - because this followed the snide comments of his enemies, who would pass his window and announce: 'David, when will the Beis Hamikdash be built? When will be able to go and visit it?' They did this, in the full knowledge that David was not permitted to build it, and that it was his son who would do so -- after his father's death! In spite of that, David was happy that people were expressing a desire to go up to the Beis Hamikdash, or because it reminded him of its imminent construction, even it did mean that he had to die first. In this point, David Hamelech is compared to Moshe Rabeinu, who immediately sent soldiers to fight with the Midianim (to avenge the honor of Yisrael) -- even though he knew that his death would follow.
(b)The significance of the Pasuk ...
1. ... in Shmuel "v'Hayah Ki Yimle'u Yamecha v'Shachavta es Avosecha" is - that in spite of the importance of the Beis Hamikdash, Hash-m promised that he would not detract one iota from David's life (that he would even live the full year from day to day - to die on his birthday - that Tzadikim merit) even if it meant that the Beis Hamikdash has to wait.
2. ... in Mishlei "Aseh Tzedakah u'Mishpat, Nivchar la'Hashem mi'Zevach" is - that Hash-m preferred the Tzedakah and Chesed that were the hallmark of David, to the Korbanos that Shlomo would bring in the Beis-Hamikdash.
HADRAN ALACH 'METZARFIN SHEKALIM'
PEREK 'BI'SHELOSHAH PERAKIM'
(a)On which three dates annually did they draw from the Lishkah - according to Rebbi Akiva?
(b)What else did Chazal institute on these three dates?
(c)What are the Halachic ramifications of these dates, besides the actual obligation to Ma'aser the animals?
(d)Rebbi Elazar and Rebbi Shimon give the three dates for Ma'asar Behemah as the first of Nisan, the first of Sivan and the twenty-ninth of Elul. What reason do they give for this latter date (which is seemingly out of sequence)?
(a)According to Rebbi Akiva, they draw from the Lishkah on P'ros ha'Pesach (fifteen days before Pesach), on P'ros ha'Atzeres (fifteen days before Shavu'os) and on P'ros ha'Chag (fifteen days before Sukos).
(b)These dates corresponded to the dates on which Chazal instituted taking Ma'asar Behemah.
(c)From these three dates and onwards, it becomes forbidden to eat the new-born animals (mid'Rabanan) until they are Ma'asered.
(d)Rebbi Elazar and Rebbi Shimon give the three dates for Ma'asar Behemah as the first of Nisan, the first of Sivan and the twenty-ninth of Elul. Strictly speaking, the last date should have been on the first of Tishrei. However, since one cannot Ma'aser on Yom-Tov, they brought it forward by one day.
(a)What is the significance of 'P'ros ha'Pesach (for example)? What is it half of?
(b)Rebbi Yochanan gives the reason for the three dates of Ma'asar Behemah as being that these are the birth-seasons. What exactly does he mean?
(c)The Gemara gives two other reasons. What is meant by ...
1. ... 'Kedei she'Tihye ha'Behemah Metzuyah l'Olei Regalim'?
2. ... 'she'Lo Yavo li'Yedei Bal Te'acher'?
(d)Considering that one is permitted to sell and even to Shecht animals before they have been Ma'asered, does one transgress 'Bal Te'acher' by delaying Ma'asering them?
(a)'P'ros ha'Pesach means half of the thirty-day period which Chazal fixed before each Yom-Tov to study the Halachos.
(b)When Rebbi Yochanan gives the reason for the three dates of Ma'asar Behemah as being that these are the birth-seasons - he means that the first date corresponds to the early births, the second, to the regulars and the third, to those who give birth late.
1. ... 'Kedei she'Tihye ha'Behemah Metzuyah l'Olei Regalim' - means that there should be animals available to them for Yom-Tov, both for Korbanos and for personal use. Towards this end, Chazal fixed these dates (close to the Yamim-Tovim), even placing a prohibition on the people to eat their new-born animals earlier.
2. ... 'she'Lo Yavo Liyedei Bal Te'acher' means that - since they have just Ma'asered their animals, they will remember to sacrifice them on Yom-Tov (otherwise, they may well forget to do so). Alternatively, this is the reason that Chazal instituted the obligation to Ma'aser three times annually. Had they just Ma'asered once a year, they would have remained with too many animals to take to Yerushalayim on the following Yom-Tov, and, once the animals remain at home, we are afraid that they may transgress Bal Te'acher.
(d)Rebbi Yossa says that, once the fixed time for Ma'asering his new-born animals falls due, someone who refrains from Ma'asering them (in spite of the fact that one is permitted to sell and even to Shecht animals before they have been Ma'asered) transgresses Bal Te'acher mid'Rabanan.