(a)The Din of a Kuvya (or Buchya) is based on Rav's distinction between an oven and a pot that we just discussed. What is a 'Kuvya'?
(b)What do we rule with regard to a Kuvya?
(c)On the other hand, we query as to why it is necessary to break the earthenware pots in the Azarah. How do we suggest they might be saved?
(d)Why does this suggestion not clash with the Pasuk "u'Keli Cheres Yishaver"?
(e)Why must this suggestion assume that the Torah does not forbid Bishul without Beli'ah?
1)
(a)The Din of a Kuvya (or Buchya - [a sort of oven made of earthenware tiles, which is used mainly as a base for a pot, but which is sometimes smeared with fat and used for baking bread])) is based on Rav's distinction between an oven and a pot that we just discussed.
(b)Consequently, a Kuvya, which is heated from the outside - cannot be Kashered by re-heating it.
(c)On the other hand, we query as to why it is necessary to break the earthenware pots in the Azarah - since they can be saved by heating them in a kiln.
(d)This suggestion does not clash with the Pasuk "u'Keli Cheres Yishaver" - since the latter refers exclusively to the Mishkan (seeing as in the desert, where they were constantly on the move, they did not have kilns [which need to be permanent in order to be effective]).
(e)This suggestion must assume that the Torah does not forbid Bishul without Beli'ah - because if it did, the obligation to break it would be a 'Gezeiras ha'Kasuv' (as we explained earlier), and returning it to the kiln would not help (see Tosfos DH 'Ela').
2)
(a)How does Rebbi Zeira answer the Kashya (about returning the pots to a kiln in Yerushalayim)?
(b)What did Abaye retort to Rebbi Zeira's answer?
(c)But he seemed to have forgotten the Beraisa cited by Rav Shemayah in Kaln'bo. What did the Beraisa say about the broken pieces of earthenware in the Azarah?
2)
(a)Rebbi Zeira answers the Kashya (about returning the pots to a kiln in Yerushalayim) - by citing the prohibition of having kilns in Yerushalayim (because the smoke will interfere with the Nesachim).
(b)Abaye however, who retorted by asking whether it was any better to turn the Azarah into a trash heap ...
(c)... seemed to have forgotten the Beraisa cited by Rav Shemayah in Kaln'bo - which describes how the broken pieces of earthenware in the Azarah would miraculously disappear into the ground.
3)
(a)Now that we learned how earthenware ovens can be Kashered by re-heating, the question returns why the ovens in the Azarah had to be made of metal, and not of earthenware. How do we finally answer it?
(b)And we add that this goes even according to Rebbi Yossi b'Rebbi Yehudah. What does Rebbi Yossi b'Rebbi Yehudah say?
3)
(a)Despite the fact that earthenware ovens can be Kashered by re-heating, the ovens in the Azarah had to be made of metal (and not of earthenware) - because of the Sh'tei ha'Lechem (on Shavu'os) and the Lechem ha'Panim (every Friday), which besides being baked in them, were also sanctified there. This gives them the status of a K'li Shareis, which cannot be made of earthenware.
(b)And we add that this goes even according to Rebbi Yossi b'Rebbi Yehudah - who validates K'lei Shareis made of wood.
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4)
(a)From whom did Rav Yitzchak b'rei de'Rav Yehudah learn after leaving Rami bar Chama?
(b)What did Rami bar Chama accuse him of?
(c)What was his reply?
(d)How did Rami bar Chama respond to that?
4)
(a)After leaving Rami bar Chama, Rav Yitzchak b'rei de'Rav Yehudah went to learn - with Rav Sheishes.
(b)Rami bar Chama accused him of - conceit.
(c)He replied however - by ascribing the switch to the fact that whereas he (Rami bar Chama) tended to answer his She'eilos with his own S'varos, and then get caught out when he (Rav Yitzchak) would quote a Beraisa, Rav Sheishes would answer his She'eilos with a Beraisa, which would counter any Beraisa that he might subsequently come up with.
(d)Rami bar Chama responded to that - by challenging him to ask him a She'eilah, and see whether he would not respond by citing him a Beraisa.
5)
(a)What did Rami bar Chama reply, when Rav Yitzchak b'rei de'Rav Yehudah asked him whether, if someone cooked a piece of Korban in part of a vessel, the rest of the vessel requires Merikah and Shetifah?
(b)What was his source for this ruling?
(c)And what did he reply when Rav Yitzchak remarked that this was not a Beraisa?
5)
(a)When Rav Yitzchak b'rei de'Rav Yehudah asked Rami bar Chama whether, if someone cooked a piece of Korban in part of a vessel, the rest of the vessel requires Merikah and Shetifah, he replied - in the negative ...
(b)... because he compared it to Kibus with regard to a Beged.
(c)And when Rav Yitzchak remarked that this was not a Beraisa, he replied - that the Din of Kibus is after all, based on a Mishnah, which is even better than a Beraisa.
6)
(a)How did Rav Yitzchak bar Yehudah refute Rami bar Chama's proof? What distinction did he draw between Haza'as ha'Dam and cooking food?
(b)He also queried it from a Beraisa, which discusses the respective Chumros of Haza'ah on the one hand, and Merikah and Shetifah on the other. What Chumra does ...
1. ... Haza'ah possess over Merikah and Shetifah (besides the fact that it also applies to the Chata'os ha'Penimiyos, whereas the latter do not [since they are confined to food in cooking utensils])?
2. ... Merikah and Shetifah possess over Haza'ah (besides the fact that it applies to Kodshim Kalim too, whereas the latter does not)?
(c)What was Rami bar Chama's reaction to this latter proof?
(d)What does the Tana learn from the Pasuk in Tzav "ve'Im bi'Cheli Nechoshes Bushalah"?
6)
(a)Rav Yitzchak bar Yehudah refuted Rami bar Chama's proof however - by drawing a distinction between Haza'as ha'Dam (which does not spread to the rest of the garment, and cooking food (which spreads to the rest of the vessel).
(b)He also queried it from a Beraisa, which discusses the respective Chumros of Haza'ah on the one hand, and Merikah and Shetifah on the other. The Chumra of ...
1. ... Haza'ah over Merikah and Shetifah (besides the fact that it also applies to the Chata'os ha'Penimiyos, whereas the latter do not [since they are confined to food in cooking utensils]) is - that it applies even before Zerikah, whereas Merikah and Shetifah does not.
2. ... Merikah and Shetifah over Haza'ah (besides the fact that they apply to Kodshim Kalim too, whereas the latter does not) is - that even though one only cooked the Kodshim in part of the vessel, the entire vessel requires Merikah and Shetifah (a Kashya on Rami bar Chama).
(c)Rami bar Chama's reaction to this latter proof was - 'I Tanya Tanya' (that if it is a Beraisa, he has to accept it).
(d)The Tana learns from the Pasuk "ve'Im bi'Cheli Nechoshes Bushalah" - that even if one cooked Kodshim in part of a vessel, the entire vessel needs Merikah and Shetifah (see Tzon Kodshim).
7)
(a)Based on the fact that the basic Pasuk regarding Merikah and Shetifah is written with regard to Chatas, what does Rebbi Yehudah in a Beraisa, learn from the Pasuk in Tzav "Kodesh Kodshim Hi"?
(b)And what does "Osah" (in the Pasuk there "Kol Zachar ba'Kohanim Yochal Osah") come to preclude?
(c)How do we now know that "Kodesh Kodshim" cannot be taken literally in this case?
7)
(a)Based on the fact that the basic Pasuk regarding Merikah u'Shetifah is written with regard to Chatas, Rebbi Yehudah in a Beraisa, learns from the Pasuk in Tzav "Kodesh Kodshim Hi" - that all Kodshim (even Kodshim Kalim) are included.
(b)"Osah" comes to preclude - Terumah from Merikah and Shetifah (as we will explain later).
(c)We now know that "Kodesh Kodshim" cannot be taken literally, because if it was - then we would not need "Osah" to preclude Terumah.
8)
(a)How does Rebbi Shimon interpret "Kodesh Kodshim hi"? What does it come to preclude?
(b)On what grounds does Rebbi Yehudah disagree with Rebbi Shimon, based on the D'rashah from "Osah"?
8)
(a)Rebbi Shimon interprets "Kodesh Kodshim hi" - to preclude Kodshim Kalim from the Din of Merikah and Shetifah.
(b)Rebbi Yehudah disagrees with Rebbi Shimon, based on the D'rashah from "Osah" (precluding Terumah), which clearly implies that Kodshim Kalim are subject to the Din of Merikah and Shetifah.
9)
(a)What does Rebbi Shimon learn from "Osah"?
(b)What does he now hold with regard to ...
1. ... Kodshim Kalim?
2. ... Terumah?
9)
(a)Rebbi Shimon learns from "Osah" - "Osah" Kesheirah ve'Lo Pesulah (to preclude the blood of a Chatas that had a Sha'as ha'Kosher but that became Pasul, from the Din of Kibus Begadim.
(b)He now holds that ...
1. ... Kodshim Kalim is not subject to Merikah and Shetifah ...
2. ... 'Kal va'Chomer' Terumah.
10)
(a)What does the Beraisa say about ...
1. ... a meaty pot in which one cooked milky food?
2. ... a pot that was used to cook Terumah?
(b)What problem does this Beraisa create with the previous Beraisa?
(c)We give three answers to this Kashya. What is the basic principle that all three answers have in common?
(d)Abaye explains that Rebbi Yehudah and Rebbi Shimon are referring to exempting Terumah from the Din of 'Bishel be'Miktzas K'li, Ta'un Merikah u'Shetifah Kol ha'K'li'. From which Chumra of Merikah and Shetifah does the Beraisa exempt Terumah, according to ...
1. ... Rava?
2. ... Rabah bar Ula?
10)
(a)The Beraisa rules that ...
1. ... cooking milky in a meaty pot is forbidden, and that if one did, the meat requires a Nosen Ta'am (sixty to one) to negate it.
2. ... cooking Chulin in a pot that was used to cook Terumah is prohibited, and that if one did, the Terumah requires a Nosen Ta'am to negate it.
(b)The problem this Beraisa creates with the previous Beraisa is - that it now seems that Terumah requires Kashering no less than Kodshim, whereas both Rebbi Yehudah and Rebbi Shimon precluded it from the Din of Merikah and Shetifah.
(c)We give three answers to this Kashya. The basic principle that all three answers have in common is - the fact that even Terumah is subject to Hag'alah (according to all opinions), and the Tana'im only argue over the Chumros of Merikah and Shetifah.
(d)Abaye explains that Rebbi Yehudah and Rebbi Shimon are referring to exempting Terumah from the Din of 'Bishel be'Miktzas K'li, Ta'un Merikah u'Shetifah Kol ha'K'li'. The Chumra of Merikah and Shetifah from which the Beraisa exempts Terumah, according to ...
1. ... Rava, is - that of not using wine, or wine diluted with water.
2. ... Rabah bar Ula is - that Merikah and Sh'tifah must be performed with cold water (over and above Hag'alah with boiling water), whereas with Terumah this is not necessary.
11)
(a)In which point do those who hold 'Merikah be'Chamin, u'Shetifah be'Tzonen' argue with the latter opinion cited by Rabah bar Ula?
(b)According to them, in which way is Terumah more lenient than Kodshim?
11)
(a)Those who hold 'Merikah be'Chamin, u'Shetifah be'Tzonen' argue with the latter opinion cited by Rabah bar Ula in that - according to them, Kodshim require only the regular Hag'alah in boiling water plus Shetifah in cold water.
(b)According to them - Terumah is more lenient than Kodshim - inasmuch as it does not require Sh'tifah at all.
