1)
(a)Which three Ma'asros was one obligated to separate from crops or wine that one purchased from Kutim?
(b)According to Rebbi Meir, how would someone who purchased a hundred Lugin of wine from the Kutim shortly before Shabbos, declare them, if he had no vessels to contain them?
(c)What is Rebbi Meir's underlying principle?
(d)On what grounds does the Tana of this Mishnah in D'mai permit the wine of Kutim?
1)
(a)One is obligated to separate from crops or wine that one purchased from Kutim - Terumah Gedolah, Ma'aser Rishon and Ma'aser Sheni.
(b)According to Rebbi Meir, someone who purchased a hundred Lugin of wine from the Kutim shortly before Shabbos, and had no vessels to contain them, would declare the two Lugin that he would later separate, Terumah; the ten Lugin (minus a fifth), Ma'aser Rishon, and the nine, Ma'aser Sheni.
(c)Rebbi Meir's underlying principle - is 'Yesh Bereirah'.
(d)The Tana of this Mishnah in D'mai permits the wine of Kutim - before Chazal decreed on them, giving them the Din of gentiles in all matters.
56b----------------------------------------56b
2)
(a)Considering that Rebbi Yehudah is one of the Tana'im who sdisagree with Rebbi Meir (in the previous question), what are we trying to prove from this Mishnah?
(b)Based on the text of the Mishnah, we reject this proof. What reason does the Mishnah itself give for those who argue with Rebbi Meir?
2)
(a)Considering that Rebbi Yehudah is one of the Tana'im who disagree with Rebbi Meir (in the previous question), we are trying to prove from this Mishnah - that Rebbi Yehudah holds 'Ein Bereirah'.
(b)We reject this proof however, on the basis of the Mishnah itself, which gives the reason of those who argue with Rebbi Meir as being -because they are afraid that, after declaring the Ma'asros, the jar containing the wine will break (and he will have drunk Tevel retroactively).
3)
(a)Ultimately, we prove our contention (that Rebbi Yehudah holds 'Ein Bereirah') from a Beraisa in Eruvin, where Ayo (quoting Rebbi Yehudah) says 'Ein Adam Masneh al Shnei Devarim k'Echad ... '. What do the 'Shnei Devarim' refer to and what is he saying?
(b)Ayo concedes however, that if only one Chacham is due, the Eruv is valid. Why should one Chacham, in this regard, be any better than two?
3)
(a)Ultimately, we prove our contention (that Rebbi Yehudah holds 'Ein Bereirah') from a Beraisa in Eruvin, where Ayo (quoting Rebbi Yehudah) says 'Ein Adam Masneh al Shnei Devarim k'Echad ... '. The 'Shnei Devarim' refers to two Talmidei-Chachamim, and what Ayo is saying is that since, when Shabbos came in, he did not know which Talmid-Chacham he wanted to go and hear, he cannot decide this on Shabbos, because that would be Bereirah, and Rebbi Yehudah holds 'Ein Bereirah'.
(b)Ayo concedes however, that if only one Chacham is due, the Eruv is valid - because he is referring to a case when the Chacham had already arrived before Shabbos came in, so it was not a matter of choosing a direction - only of discovering where he had been when Shabbos came in. That is not Bereirah.
4)
(a)Seeing as Rebbi Yehudah on principle, does rely on writing (as we proved from the Mishnah in Shekalim) why does he reject the idea of two stands for the bowls of blood of the bull and goat - on one, written 'Par' and on the other, 'Sa'ir'?
(b)How do we prove this ...
1. ... from the quantity of blood in each of the bowls?
2. ... from the quality of blood - even taking into account the possibility of some of the blood spilling?
4)
(a)On principle, Rebbi Yehudah does indeed concede the concept of writing as a reminder. The Kohen Gadol, however, is different - because, due to his state of weakness, he is likely to forget to read the writing, and to confuse the bowls.
(b)We prove this ...
1. ... from the fact that even without any writing, he ought to recognize easily which bowl is which, seeing as the bowl with the blood of the bull will automatically contain more blood than that containing the blood of the goat. So how could he possibly become confused? Unless it is due to his state of weakness.
2. ... from the fact that, even taking into account the possibility of some of the blood spilling, he should easily be able to distinguish between the two bloods - from the difference between the deep color of the blood of the bull, and the paler hue of the goat's.
5)
(a)The Chazan in Rava's Shul, whilst reciting the Avodah on Yom Kippur, once described how the Kohen Gadol would place the bowl with the blood of the Sa'ir on the second stand, before taking the bowl of blood of the bull, and that he would then place the bowl with the blood of the goat. What was the Chazan's basic mistake?
(b)How did he amend his wording to correct his mistake?
5)
(a)The Chazan in Rava's Shul, whilst reciting the Avodah on Yom Kippur, once described how the Kohen Gadol would place the bowl with the blood of the Sa'ir on the second stand, before taking the bowl of blood of the bull, and how he would then place the bowl with the blood of the goat. Now this doesn't make any sense - because if there was a second stand (like the Rabanan maintain), then why would he first need to take the bowl with the blood of the bull before placing that of the goat's blood (like Rebbi Yehudah)?!
(b)The Chazan therefore amended his text, omitting the final phrase (about then placing the bowl with the blood of the Sa'ir).
6)
(a)Which two Halachos does the Pasuk "v'Chen Ya'aseh l'Ohel Mo'ed" (Acharei-Mos) come to teach us?
(b)What was that Tzedoki suggesting, when he referred to the Pasuk in Eichah "Tum'asah b'Shulehah"?
(c)What did Rebbi Chanina (using the last four words in the previous Pasuk) reply?
6)
(a)The Pasuk "v'Chen Ya'aseh l'Ohel Mo'ed" (Acharei-Mos) comes to teach us - that just as he sprinkled in the Kodesh ha'Kodashim 'Achas Lema'alah v'Sheva Lematah', both from the blood of the bull and from that of the goat, so too, should he proceed to do in the Heichal (towards the Paroches).
(b)When that Tzedoki referred to the Pasuk "Tum'asah b'Shulehah" - he was suggesting that since Yisrael had now rendered themselves impure (with sin), Hash-m was no longer in their midst.
(c)Rebbi Chanina replied with the last four words in the Pasuk that we just quoted (in a.) "ha'Shochen Itam b'Soch Tumosam", from which we see that Hash-m remains with us even when we are Tamei (albeit in a more concealed manner, as we mentioned above).