1)

(a)With reference to Rebbi's opinion based on the Chachamim's ruling, why can he not mean that the pot was stirred or covered only at the end?

(b)If he is therefore referring to where it was stirred or covered from beginning to end, what do the Rabbanan themselves say?

(c)What can we extrapolate from there with regard to the opinion of the Chachamim?

(d)What have we now clarified with regard to Efshar Lesochto? Who holds what?

1)

(a)With reference to Rebbi's opinion based on the Chachamim's ruling, he cannot mean that the pot was stirred or covered only at the end - because he has already expressed his preference for Rebbi Yehudah's opinion in that particular case.

(b)If he is therefore referring to where it was stirred or covered from beginning to end, the Rabbanan themselves must then be speaking - where it was only done at the end.

(c)In which case, the Chachamim hold - Efshar Lesochto, Mutar.

(d)We have now clarified - that the Rabbanan hold Efshar Lesochto, Mutar, whereas Rebbi Yehudah and Rebbi hold ... Asur.

2)

(a)How does Rav Acha mi'Difti query this explanation? If, as he suggests, even the Rabbanan hold Efshar Lesochto Asur, on what grounds will they permit the other pieces in the pot?

(b)What are the ramifications of the two interpretations in the Rabbanan? What Chumra will emerge, if we adopt Rav Acha mi'Difti's suggestion?

(c)And how will the interpretation of the Rabbanan's statement ad she'Titein Ta'am be'Rotav ... differ according to the two interpretations?

2)

(a)Rav Acha mi'Difti suggests that - perhaps even the Rabbanan hold Efshar Lesochto, Asur, and the reason that that they permit the other pieces in the pot is - because they hold Miyn be'Miyno Bateil.

(b)The ramifications of the two interpretations in the Rabbanan are - whether the initial piece is Bateil too (Efshar Lesochto, Mutar) or not (Miyn be'Miyno, Bateil), since according to Rav Acha mi'Difti's suggestion, they both agree that Efshar Lesochto, Asur.

(c)Consequently, the interpretation of ad she'Titein Ta'am be'Rotav ... will differ too. According to our interpretation, it refers to - the drop of milk, which does not even render the piece Asur if there is Shishim in the pot; whereas according to Rav Acha mi'Difti's suggestion - it refers to the piece, which remains Asur, only it does not forbid the other pieces.

3)

(a)How does Ravina refute Rav Acha mi'Difti? What ought Rebbi to have said, had the Rabbanan held I Efshar Lesochto, Asur, and only argued with regard to the other pieces?

(b)Why is that?

(c)What is the concluding statement in the Sugya?

3)

(a)Ravina replies that - had the Rabbanan held Efshar Lesochto, Asur, Rebbi ought to have said 've'Ein Nir'in Divrei Rebbi Yehudah be'she'Lo Ni'er' (and not 've'Nir'in Divrei Chachamim ... ') ...

(b)... because, seeing as (based on the fear that perhaps he did not stir it properly) the Rabbanan would agree that the first piece remains Asur (even though he stirred from beginning to end), how could Rebbi say that he agrees with the Rabbanan, when they agree with Rebbi Yehudah in this point? As a matter of fact, he would then hold like neither of them!

(c)And the Sugya concludes - 've'Su Lo Midi', meaning that this is final and there is nothing more to say about the matter.

4)

(a)Aside from the fact that Rebbi agrees with Rebbi Yehudah that Efshar Lesochto, Asur, what other reason is there to rule like that?

(b)What will be the Din if half a k'Zayis of milk falls on to a piece of meat and there are more pieces in the pot (which amount to Shishim), if one stirs or covers the pot ...

1. ... after the first piece becomes Asur?

2. ... from the moment that the milk fell into it?

(c)Bearing in mind that Rebbi Yochanan and Resh Lakish (in Avodah Zarah) both hold Miyn be'Miyno Bateil, why do we nevertheless follow the opinion of Rav and Shmuel, who hold Miyn be'Miyno Lo Bateil?

4)

(a)Aside from the fact that Rebbi agrees with Rebbi Yehudah that Efshar Lesochto, Asur, we rule like that - because it is the opinion of Rav, Rebbi Yochanan and Rebbi Chanina, too (and Rav overrules Shmuel, and Rebbi Yochanan, Resh Lakish - who both hold Efshar Lesochto, Mutar).

(b)If half a k'Zayis of milk falls on to a piece of meat and there are more pieces in the pot which amount to Shishim, if one stirs or covers the pot ...

1. ... after the first piece became Asur - the first piece and all the other pieces are Asur (even though they are not subject to Malkos, because it is only a Chatzi Shi'ur).

2. ... from the moment that the milk fell into it - the milk is Bateil (not like Rebbi Yehudah who decrees an Isur in that case).

(c)Despite the fact that Rebbi Yochanan and Resh Lakish (in Avodah Zarah) hold Miyn be'Miyno Bateil, we nevertheless follow the opinion of Rav and Shmuel, who hold Miyn be'Miyno Eino Bateil - because Abaye and Rava (in Avodah-Zarah) hold like them.

5)

(a)What does our Mishnah require one to do before eating an udder or a heart?

(b)What does the Tana rule in the event that one eats either of them without tearing it open?

(c)Why is he not Chayav in the case of ...

1. ... the udder?

2. ... the heart?

(d)Why is he not Chayav for eating the heart, which is the size of a k'Zayis?

5)

(a)Before eating an udder or a heart - our Mishnah require one to tear it open, to allow the 'milk' and the blood, respectively, to drain.

(b)In the event that one eats either of them without tearing it open - he is Patur ...

(c)... in the case of ...

1. ... the udder - because the contents of the udder are not considered milk.

2. ... the heart - because the Tana is talking about the heart of a chicken, which does not contain a k'Zayis of blood (for which one is not Chayav Malkos or Kareis, even though it is forbidden min ha'Torah).

(d)Neither is he Chayav for eating the heart, which is the size of a k'Zayis - because a heart is smooth, and does not absorb the blood that it contains.

109b----------------------------------------109b

6)

(a)What is the problem with Rebbi Zeira Amar Rav, who comments on our Mishnah ha'Kechal ... Lo Kar'o, Eino Over alav, u'Mutar?

(b)How do we nevertheless justify his comment, in view of the Seifa?

(c)What does Eino Over alav now mean with regard to ...

1. ... the udder?

2. ... the heart?

6)

(a)The problem with Rebbi Zeira Amar Rav, who comments on our Mishnah ha'Kechal ... Lo Kar'o, Eino Over alav, u'Mutar is - that Eino Over alav implies that it is Asur Lechatchilah.

(b)We nevertheless justify his comment, in view of the Seifa - where the same statement (Eino Over alav) regarding the heart really does mean Bedieved (and the Tana tends to use the same Lashon in the Reisha for the sake of uniformity).

(c)Eino Over alav with regard to ...

1. ... the udder now means that - it is Mutar Lechatchilah.

2. ... the heart means that - it is not subject to Kareis (or even Malkos), though it is Asur (mi'd'Oraysa), because of Chatzi Shi'ur (as we have already explained).

7)

(a)What distinction does the Beraisa draw between a case where one cooks the udder on the one hand, and the heart, on the other, without first tearing it open?

(b)How do we refute the proof from there that the 'milk' in the udders is permitted Lechatchilah?

(c)If that is so, what makes the milk in the udders worse than the blood in the heart?

(d)What did Rebbi Zeira Amar Rav comment, according to the second Lashon?

7)

(a)If one cooks a heart without first tearing it open - the Beraisa requires that one still does so before eating it, which it does not do in the case of an udder.

(b)We refute the proof from there that the 'milk' in the udders is permitted Lechatchilah - by suggesting that perhaps the Tana makes no mention of tearing open the udder after it has been cooked, duw to the fact that tearing it open would not achieve anything ...

(c)... because unlike the heart, which is smooth (and does not absorb the blood), the udder is soft, in which case it would be futile to tear it open afterwards, since the milk has already been absorbed into the flesh.

(d)According to the second Lashon, Rebbi Zeira Amar Rav commented - 'Eino Over alav, ve'Asur' (and we refute the Kashya and the proof [which are now reversed] in the same way as we did in the first Lashon).

8)

(a)In the Beraisa that we cite in support of the first Lashon of Rebbi Zeira Amar Rav, what distinction does the Tana draw between the udder of an animal and the stomach of a lamb or a calf that was cooked together with its milk?

(b)If the milk in the udders of an animal is not considered milk, why does our Mishnah then require its removal Lechatchilah?

(c)According to Rav Yehudah, what does the Tana mean when he says 'Kor'o u'Motzi es Chelbo'? What exactly, must one do?

(d)Rebbi Elazar disagrees with that. What did he mean when he instructed his servant to tear it open and he would eat it (which seems to be merely echoing the Mishnah)?

8)

(a)In the Beraisa that we cite in support of the first Lashon of Rebbi Zeira Amar Rav - the Tana permits the udder of an animal that was cooked together with its milk, but forbids the stomach of a lamb or a calf - because, whereas the former was not gathered in its stomach (and is therefore not yet termed milk), the latter was.

(b)Even though the milk in the udders of an animal is not considered milk, our Mishnah nevertheless requires its removal Lechatchilah - mi'de'Rabbanan.

(c)According to Rav Yehudah, when the Tana says Kor'o u'Motzi es Chelbo, he means that - one must tear it open horizontally and vertically, and then squeeze it against the wall (to extract the 'milk' from inside the meat).

(d)Rebbi Elazar disagrees with that. When he instructed his servant to tear it open and he would eat it, he meant (not to echo the Mishnah, but) that - simply tearing it open one way is sufficient (and that it is unnecessary to follow Rav Yehudah's instructions) .

9)

(a)Who was Yalsa?

(b)What did she tell Rav Nachman about everything that the Torah forbids?

(c)Where does the Torah permit a taste of ...

1. ... blood?

2. ... Nidah?

3. ... Cheilev of a Beheimah?

(d)And if the Torah gives us the taste of Chazir in the brain of the Shivuta fish, and that of a Girusa bird in the tongue of a fish, where does it allow us the taste of ...

1. ... Eishes Ish?

2. ... Eishes Ach?

3. ... a Nochris?

9)

(a)Yalsa, Rav Nachman's wife ...

(b)... told him that everything that the Torah forbids has an equivalent with the same taste, which it permits.

(c)The Torah permits a taste of ...

1. ... blood - in the liver.

2. ... Nidah - in Dam Tohar (the blood that a Yoledes sees from seven days after the birth of a boy and fourteen after the birth of a girl).

3. ... Cheilev of a Beheimah - in the Cheilev of a Chayah.

(d)The Torah gives us the taste of Chazir in the brain of the Shivuta fish, and that of a Girusa (a Tamei bird) in the tongue of a fish, of ...

1. ... Eishes Ish - in a divorcee in the lifetime of her ex-husband, of ...

2. ... Eishes Ach - in a Yevamah, and of ...

3. ... a Nochris - in an Eishes Y'fas Tohar.

10)

(a)How did Rav Nachman respond when Yalsa told him that she fancied a taste of Basar be'Chalav?

(b)How do we reconcile that with our Mishnah, which requires that one first tears it open?

(c)How will Rav Nachman ...

1. ... establish the Beraisa K'chal she'Bishlo be'Chelbo, Mutar, implying Bedi'eved?

2. ... explain the Beraisa?

(d)How does he then interpret our Mishnah?

10)

(a)When Yalsa told Rav Nachman that she fancied a taste of Basar be'Chalav, he responded - by ordering the chef to prepare her an udder on a spit-rod.

(b)We reconcile that with our Mishnah, which requires that one first tears it open - by confining that to cooking (where whatever exudes from the meat enters the pot), but not by roasting.

(c)Rav Nachman ...

1. ... will explain the Beraisa by establishing K'chal she'Bishlo be'Chelbo, Mutar - by roasting (which is not uncommon, see Tosfos DH 'ha'Hu').

2. ... and he explains it to mean Lechatchilah (even though the Lashon implies Bedi'eved), like Rav Zeira Amar Rav explained our Mishnah in the first Lashon.

(d)And he interprets our Mishnah (which is speaking about cooking, and not, like the Beraisa, with regard to roasting) - like the second Lashon of Rebbi Zeira Amar Rav.

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