1)

(a)We just cited the Beraisa validating Shechitah that is performed with a wheel. How do we establish this Beraisa and the Beraisa that invalidates it even Bedi'eved, in order to reconcile them?

(b)How might we reconcile the two Beraisos even if they are both speaking about a water-wheel?

1)

(a)We just cited the Beraisa validating Shechitah that is performed with a wheel. To reconcile it with the Beraisa that invalidates it even Bedi'eved - we establish it by a potter's wheel, which works manually; whereas the other Beraisa speaks about a water-wheel, which works by means of a flowing river (rendering such a Shechitah Pasul, because it is lacking Ko'ach Gavra [a manual act required in connection with Shechitah]).

(b)We might reconcile the two Beraisos however, even if they are both speaking about a water-wheel - by drawing a distinction between Ko'ach Rishon (the initial act that caused the water to flow, such as removing a board that was preventing the water from flowing), which is Kasher, and Ko'ach Sheini (the water that continues to flow automatically after the board has been removed), which is Pasul.

2)

(a)We base the current distinction on a statement of Rav Papa. What did Rav Papa say about Reuven who ties up Shimon before killing him, by diverting a stream of water to flow over him?

(b)And we establish Rav Papa's statement by Ko'ach Rishon. On what basis is he Chayav?

(c)How do we then define Ko'ach Sheini in this case?

(d)What is the basis for the distinction between the first flow and the second one?

2)

(a)We base the current distinction on a statement of Rav Papa, who ruled that, if Reuven ties-up Shimon before killing him, by diverting a stream of water to flow over him - he is Chayav.

(b)And we establish Rav Papa's statement by Ko'ach Rishon which renders him Chayav - because the water is considered as if it was his arrows that killed him.

(c)Ko'ach Sheini in this case refers to - where Reuven placed trussed-up Shimon at a distance from the source of the water, so that by the time the water reaches him, the flow is automatic (and no longer the direct result of Reuven's action).

(d)The basis for the distinction between the first flow and the second one is that - whereas the first flow is considered Reuven's action (as we explained), the second one falls under the category of G'rama (indirectly causing a person's death, for which one is Patur).

3)

(a)What had Rav asked Rebbi that caused the latter to quote the Pasuk in Vayeira (in connection with Akeidas Yitzchak) "Vayikach es ha'Ma'acheles Lishchot es B'no"?

(b)Where was Rebbi Chiya sitting when this session took place?

(c)Rebbi Chiya disagreed with Rebbi, as we learned above. What did he mean when ...

1. ... he said to Rav 'Vav a'Apusa ka'Amar'?

2. ... they asked him how he interpreted the Pasuk that Rebbi quoted, and he replied K'ra Zerizuseih de'Avraham ka Mashma-lan?

(d)How will we alternatively explain ...

1. ... Rav's querying of Rebbi's reply?

2. ... the question ve'ha K'ra ka'Amar? Who asked it?

3)

(a)Rav had asked Rebbi - for the source confining Shechitah to Talush (detached), causing the latter to quote the Pasuk in Vayeira (in connection with Akeidas Yitzchak) "Vayikach es ha'Ma'acheles Lishchot es B'no" (implying that the knife was Talush).

(b)When this session took place - Rebbi Chiya was sitting in front of Rav, facing Rebbi.

(c)Rebbi Chiya disagreed with Rebbi, as we learned above. When ...

1. ... he said to Rav 'Vav a'Apusa ka'Amar', he meant that - Rebbi's answer was wrong, like a 'Vav' that one writes across a rough block of wood, and, which, due to the numerous grooves in the wood, comes out improperly written (or he refers to the actual grooves as the 'Vav').

2. ... they asked him how he interpreted the Pasuk that Rebbi quoted, and he replied K'ra Zerizuseih de'Avraham ka Mashma-lan, he meant that - the Pasuk is teaching us Avraham's Zerizus (keenness to perform the Mitzvah, how he took a knife with him, refusing to rely on the numerous rocks that must have abounded in the area).

(d)Alternatively, we will ascribe ...

1. ... Rav's querying of Rebbi's reply - to his not having heard the Pasuk that he quoted.

2. ... the question ve'ha K'ra ka'Amar' - to Rav's querying of Rebbi Chiya, as to how he could possibly argue with Rebbi.

4)

(a)What do we learn from the Pasuk in Re'ei "Eloheihem al he'Harim"?

(b)What does Rava therefore prove from Rav's ruling that someone who prostrates himself to his house renders it Asur?

(c)What is the Din regarding b'chi Yutan' (rendering fruit that it touches Muchshar Lekabeil Tum'ah), if a person is pleased when he sees that rain has filled his ...

1. ... Keilim?

2. ... pit?

(d)Why the difference?

4)

(a)We learn from the Pasuk in Re'ei "Eloheihem al he'Harim" that - someone who worships something that is Mechubar le'Karka, does not render it Asur.

(b)Rava therefore proves from Rav's ruling that someone who prostrates himself to his house renders it Asur that - 'Talush ve'li'Besof Chibro' has a Din of Talush, as far as Avodah-Zarah is concerned (since the bricks of the house were initially Talush).

(c)Regarding the Din of b'chi Yutan' (rendering fruit that it touches Muchshar Lekabeil Tum'ah), if a person is pleased when he sees that rain has filled his ...

1. ... Keilim - the water is 'b'chi Yutan'.

2. ... pit - it is not.

(d)The difference - is based on the fact that water that the owner had in mind to use for Talush exclusively, is subject to the Din of b'chi Yutan, but not what is meant to be used for Mechubar.

5)

(a)What does the Mishnah in Machshirin say about someone who places an overturned dish on a wall, in order ...

1. ... that the rain should wash it?

2. ... to protect the wall from getting wet?

(b)What opposite inferences can we make from the two cases in the Mishnah, regarding a person who places an overturned dish in a position that deflects the rain on to a wall in order to wash it?

(c)Rebbi Elazar resolves the contradictory inferences with Tavra, Mi she'Shanah Zu Lo Shanah Zu. What is the basis of the Machlokes?

(d)How does this connect with Rava?

5)

(a)The Mishnah in Machshirin rules that if someone places an overturned dish on to a wall, in order ...

1. ... that the rain should wash it - the rain that subsequently falls renders it Muchshar Lekabeil Tum'ah, but if it is in order ...

2. ... to protect the wall from getting wet - it does not.

(b)We can infer from the Reisha of the Mishnah, - that if a person places an overturned dish in a position that deflects the rain on to the wall in order to wash it - the water is not Muchshar Lekabeil Tum'ah, whereas the Seifa implies - that it is.

(c)Rebbi Elazar resolves the contradictory inferences with Tavra, Mi she'Shanah Zu Lo Shanah Zu, meaning that - the first Tana holds that Talush ve'li'Besof Chibro is considered Mechubar, whereas the second Tana considers it Talush ...

(d)... which is what Rava was referring to when he declared that this is a Machlokes.

6)

(a)Rav Papa disagrees with Rebbi Elazar (and with Rava), establishing the entire Mishnah like one Tana. What does that Tana hold vis-a-vis Talush ve'li'Besof Chibro?

(b)How does he then establish the Reisha?

(c)Why is the water not Muchshar Lekabeil Tum'ah, even if someone dug the cave manually?

(d)How does Rav Papa amend the Beraisa (radically changing its format)?

6)

(a)Rav Papa disagrees with Rebbi Elazar (and with Rava), establishing the entire Mishnah like one Tana, who holds - Talush ve'li'Besof Chibro - is considered Talush.

(b)And he establishes the Reisha - by the wall of a cave, where the water is not Muchshar Lekabeil Tum'ah, because it is Mechubar Me'ikara ...

(c)... even if someone dug it manually, because although he dug the cave, he did not build the wall, which was already standing.

(d)Rav Papa changes the format of the Beraisa, by adding to the Reisha - Bameh Devarim Amurim, be'Kosel Me'arah, Aval be'Kosel Binyan ... '.

16b----------------------------------------16b

7)

(a)Rava now asks what the Din will be by Talush ve'li'Besof Chibro with regard to Shechitah. What do we try to prove from the Beraisa (which we cited earlier) Hayah Tzur Yotzei min ha'Kosel, O she'Hayah Kanah Oleh Me'eilav, Ve'shachat, Shechitaso Pesulah?

(b)How do we ...

1. ... refute this proof?

2. ... substantiate the refutation?

(c)And how do we refute the proof from the same Beraisa ...

1. ... Na'atz Sakin be'Kosel ve'Shachat bah, Shechitaso Kesheirah (that Talush ve'li'Besof Mechubar is considered Talush)?

2. ... bi'Mechubar le'Karka, Shechitaso Kesheirah?

7)

(a)Rava now asks what the Din will be by Talush ve'li'Besof Chibro with regard to Shechitah. We try to prove from the Beraisa (which we cited earlier) Hayah Tzur Yotzei min ha'Kosel, O she'Hayah Kanah Oleh Me'eilav, Ve'shachat, Shechitaso Pesulah that - Talush ve'li'Besof Chibro regarding Shechitah is considered Mechubar and is Pasul.

(b)We ...

1. ... refute this proof however - by establishing the Beraisa by the wall of a cave (which is Mechubar Me'ikara, as we just learned).

2. ... substantiate the refutation - by referring to the cane which grew by itself that juxtaposes it, and that is certainly Mechubar Me'ikara.

(c)And we refute the proof from the same Beraisa ...

1. ... Na'atz Sakin be'Kosel ve'Shachat bah, Shechitaso Kesheirah (that Talush ve'li'Besof Mwchubar is considered Talush) - by pointing out that a person is not usually Mevateil a knife in a wall (in which case, it is not considered Mechubar at all).

2. ... bi'Mechubar le'Karka, Shechitaso Kesheirah - by suggesting that the case of Na'atz Sakin be'Kosel ... , that follows, might be coming to explain that (rather than considering it an independent case).

8)

(a)How does Rav Anan Amar Shmuel qualify the Beraisa that we just quoted Na'atz Sakin be'Kosel ve'Shachat bah, Shechitaso Kesheirah? In which case will it be Pasul?

(b)Why is that?

(c)How does Rav Z'vid reconcile Rav Anan with the Beraisa, which validates the Shechitah, irrespective of whether the knife is below and the neck of the animal on top, or whether the knife is on top and the neck of the animal, below (even assuming that the Tana is speaking about the neck of an animal)?

(d)How does Rav Papa answer the Kashya, without having to come on to li'Tzedadin?

8)

(a)Rav Anan Amar Shmuel qualifies the Beraisa that we just quoted Na'atz Sakin be'Kosel ve'Shachat bah, Shechitaso Kesheirah - by confining it to where the knife is on top and the animal underneath; but where the animal is on top and the knife underneath, the Shechitah is Pasul ...

(b)... because we are afraid that, due to the weight of the animal, the Shochet will make D'rasah.

(c)Rav Z'vid reconciles Rav Anan with the Beraisa, which validates the Shechitah irrespective of whether the knife is below and the neck of the animal on top, or whether the knife is on top and the neck of the animal, below (even assuming that the Tana is speaking about the neck of an animal) - by establishing the Reisha by Talush, and the Seifa, by Mechubar ('li'Tzedadin Katani').

(d)Rav Papa avoids having to come on to li'Tzedadin - by establishing the Beraisa by the Shechitah of a bird.

9)

(a)Rav Chisda Amar Rebbi Yitzchak (or a Beraisa) lists five things that one should not do with a K'rumis shel Kanah (the sharp edge of a cane). Besides Shechitah, Milah, and cutting meat, which other two things does the Tana include in his list?

(b)What is Rav Chisda's reason for prohibiting these things?

(c)How does Rav Papa reconcile this with the Beraisa, which specifically permits Shechting with a K'rumis shel Kanah, as we learned earlier?

9)

(a)Rav Chisda Amar Rebbi Yitzchak (or a Beraisa) lists five things that one should not do with a K'rumis shel Kanah (the sharp edge of a cane). Shechitah, Milah, cutting meat - picking one's teeth and cleaning oneself after going to the bathroom.

(b)Rav Chisda's reason for prohibiting these things is - because, when cutting with such a cane, it tends to leave splinters, and is therefore dangerous.

(c)Rav Papa reconciles this with the Beraisa, which specifically permits Shechting with a K'rumis shel Kanah, as we learned earlier - by translating K'rumis shel Kanah there, as the sharp edge of a dry reed (which does not leave splinters).

10)

(a)On what grounds would ...

1. ... Rav Papa cut the innards of fish with the sharp edge of a cane?

2. ... Rabah bar Rav Huna use it to cut a bird into pieces?

(b)What did Mar say about someone who uses anything flammable to wipe himself clean?

(c)How does Rav Papa then explain Rav Chisda's need to forbid cleaning oneself with the sharp edge of a cane (seeing as we already know it from Mar)?

10)

(a)On the one hand ...

1. ... Rav Papa would cut the innards of fish with the sharp edge of a cane - because they are sufficiently transparent for any splinters to be easily discernible (which therefore do not constitute a danger); whilst on the other ...

2. ... Rabah bar Rav Huna would use it to cut a bird into pieces - because the flesh of a bird is soft, dispensing with the need to apply much pressure, in which case the cane will not leave any splinters.

(b)Mar said that if someone uses anything flammable to wipe himself clean - his Shinei ha'Karkashta (the glands supporting the intestines) will fall out.

(c)Rav Papa therefore explains that the cleaning oneself with the sharp edge of a cane mentioned by Rav Chisda, refers to - cleaning out a wound (since not using it to clean oneself after going to the bathroom we already know from Mar).

11)

(a)We learned in our Mishnah ha'Kol Shochtin u'Le'olam Shochtin. What does ha'Kol Shochtin mean?

(b)Why do we need a Mishnah to teach us that?

(c)Initially, Rabah attributes Le'olam Shochtin to Rebbi Yishmael. How does Rebbi Yishmael in a Beraisa interpret the Pasuk in Re'ei "Ki Yarchiv Hash-m ... es Gevulcha Ve'amarta Ochlah Basar"? What is the Pasuk coming to teach us?

(d)Why do we need a Pasuk to teach us this? Why might we have thought otherwise?

(e)What happened to someone who ate Basar Ta'avah in the desert?

11)

(a)We learned in our Mishnah ha'Kol Shochtin u'Le'olam Shochtin. ha'Kol Shochtin means that - everything requires Shechitah, even birds.

(b)We need a Mishnah to teach us that - since it is not specifically mentioned in the Torah.

(c)Initially, Rabah attributes Le'olam Shochtin to Rebbi Yishmael in a Beraisa - who interprets the Pasuk in Re'ei "Ki Yarchiv Hash-m ... es Gevulcha Ve'amarta Ochlah Basar" to mean that - one is permitted to eat Basar Ta'avah (meat that is not brought as a Korban), after the Churban Beis-Hamikdash.

(d)We need a Pasuk to teach us this, because we might otherwise have thought that - once Yisrael were sent into exile, the Heter to eat Basar Ta'avah, that came into effect when they entered Eretz Yisrael was rescinded and it was once again Asur, like it had been in the desert.

(e)Someone who ate Basar Ta'avah in the desert - was Chayav Kareis.

12)

(a)What problem does Rav Yosef have with this explanation from the Lashon Le'olam Shochtim? What should the Mishnah have said?

(b)What other Kashya does he ask on Rabah? Why would the Mishnah be superfluous, according to his explanation?

12)

(a)Rav Yosef asks on Rabah from the Lashon Le'olam Shochtim, which, according to him, should have read - Le'olam Shochtin ve'Ochlin (since the main Chidush is the Heter Achilah, and not the Heter Shechitah).

(b)He also queries Rabah in that - seeing as Basar Ta'avah was originally forbidden because of Yisrael's easy access to the Mishkan, and became permitted when the entered Eretz Yisrael, because it became too far to travel, now that they were in Galus, there was even more reason to permit it. So why do we need a Mishnah to teach us this?

13)

(a)So Rav Yosef attributes Le'olam Shochtim to Rebbi Akiva. What does Rebbi Akiva learn from the Pasuk in Re'ei "ki Yirchak mim'cha ha'Makom ... Ve'zavachta mi'Bekarcha u'mi'Tzoncha"? What is the Pasuk coming to teach us?

(b)What would we otherwise have thought?

13)

(a)So Rav Yosef attributes Le'olam Shochtim to Rebbi Akiva, who learns from the Pasuk in Re'ei "ki Yirchak mimcha ha'Makom ... Ve'zavachta mi'Bekarcha u'mi'Tzoncha" - the prohibition of eating animals that have been killed by means other than Shechitah (Basar Nechirah, which really means meat from an animal that was torn open from the nostrils down to the chest), once they entered Eretz Yisrael.

(b)We would otherwise have thought that - once they left Eretz Yisrael, Basar Nechirah would again become permitted, like it was during the forty years that they traveled in the desert.

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