prepared by Rabbi Eliezer Chrysler of Kollel Iyun Hadaf
Rosh Kollel: Rabbi Mordecai Kornfeld
(a) We query Rav Nachman bar Yitzchak's previous statement however (that, according to Rebbi Yehudah, S'tam juice of berries and pomegranates is Asur), from a Mishnah in Machshirin, where the Tana Kama rules that a woman's milk is Tamei whether it emerges intentionally or not. What does 'Tamei' mean?
(b) What is the Tana's reason for this ruling?
(c) What does he say regarding the milk of an animal? Why the difference?
(d) Based on a 'Kal va'Chomer' from the milk of a woman, Rebbi Akiva gives the milk of an animal the same Din as that of a woman. Which 'Kal va'Chomer'?
(a) How do the Rabbanan refute Rebbi Akiva's Kal va'Chomer? What is 'Dam Mageftah'?
(b) And they learn this from the Pasuk in Vayechi "ve'Dam Chalalim Yishteh". What does Dam Mageftah have to do with Dam Chalalim?
(c) On what grounds then, is Rebbi Akiva more stringent by milk than by blood (despite the Rabbanan's Derashah)? In which regard is the Din of milk more stringent than that of blood?
(d) What does Rebbi Akiva conclude from there?
(a) The Rabbanan counter Rebbi Akiva by citing a Halachah with regard to the juice of grapes and olives. What distinction do they draw between whether it emerges le'Ratzon or she'Lo le'Ratzon?
(b) How do we initially interpret ...
1. ... 'le'Ratzon'?
2. ... 'she'Lo le'Ratzon'?
(c) What Kal va'Chomer do we now Darshen that presents a problem on Rav Nachman bar Yitzchak's earlier statement (that according to Rebbi Yehudah, S'tam juice of berries and pomegranates is Asur)?
(d) How do we resolve this problem, even without changing 'le'Ratzon' to mean S'tam and 'she'Lo le'Ratzon', against his express wishes? Why might baskets of olives and grapes be better even than berries and pomegranates in other vessels?
(a) We have proved that Rebbi Yehudah concedes to the Rabbanan that the juice that emerges from olives and grapes is forbidden. What do we now try to prove from the Beraisa, which permits squeezing plums, quinces and sorb-apples?
(b) What would be the problem with this Beraisa, even if the author was Rebbi Yehudah?
(c) How does this enable us to prove our point?
(a) The Tana forbids squeezing pomegranates, because they used to squeeze pomegranates in the house of Menashya bar Menachem (during the week). What is the problem with ...
1. ... Rav Nachman, who rules like Menashya ben Menachem?
2. ... explaining this to mean that the Halachah is like the Tana who forbids squeezing pomegranates, since that is what they did in his house?
(b) We try to compare Rav Nachman to Rebbi Eliezer in a Beraisa, who considers thistles in a vineyard to be Kil'ayim. What do the Chachamim say?
(c) What reason does Rebbi Chanina ascribe to Rebbi Eliezer's ruling, which seems to tally with that of Rav Nachman?
(d) On what grounds do we refute this proof? Why can one not compare Beis Menashya bar Menachem to the Arabians in this regard?
(e) Why the difference between an individual and a nation?
(a) So we compare Rav Nachman's ruling to one by Rav Chisda. What did the latter say about someone who squeezed beets into a Mikveh and altered its appearance?
(b) How do we reconcile this ruling with other Mishnayos, which give the Shi'ur of Pasul liquid that render a Mikveh Pasul as three Lugin?
(c) On what grounds does it then invalidate the Mikveh?
(d) How will this explain Rav Nachman?
(e) Rav Papa disagrees. What principle does he cite to explain why beet juice invalidates a Mikveh, even though it is not considered a beverage?
(a) On what condition does the Mishnah in Mikva'os invalidate a Mikveh into which wine, vinegar or Mochel falls?
(b) What is 'Mochel'?
(c) Abaye establishes the Mishnah like Rebbi Ya'akov. What does Rebbi Ya'akov say about Mochel?
(d) Why does he find it necessary to do so?
(e) Then why is the Mochel that emerges at the beginning Tahor?
(a) What status does Rebbi Shimon ascribe to Mochel?
(b) Then why is the Mochel that emerges from the Ikul Beis ha'Bad (the third stage round about the time that it is squeezed) Tamei?
(c) In which case do they then argue?
(d) On what basis does Rava establish the Mishnah in Mikva'os even like Rebbi Shimon (who does not consider Mochel a beverage)?
(a) What does Rav Yehudah Amar Shmuel say about squeezing a bunch of grapes? When does he ...
1. ... permit it?
2. ... declare it forbidden?
(b) What is the basis for the distinction between squeezing into food and squeezing into liquid?
(c) And on what grounds does Rav Yehudah forbid squeezing into an empty dish?
(d) What does Rav Chisda extrapolate from Rav Yehudah, regarding milking a goat?
(e) What principle forms the basis of these rulings?
(a) Rami bar Chama queries Rav Yehudah from a Mishnah in Taharos. What does the Tana there say about the milk that a Zav milks from a goat?
(b) What problem does this create for Rav Huna?
(c) We reconcile Rav Huna with the Mishnah by citing Rebbi Yochanan. What does Rebbi Yochanan (in a somewhat different context) say about the first drop of milk, to explain how it is possible for all the milk to be Muchshar Lekabeil Tum'ah?
(a) Ravina queries Rav Yehudah from another Mishnah in Taharos. What does the Tana there say ...
1. ... about a Tamei Meis who squeezed out exactly a k'Beitzah of olives and grapes (without touching the juice that emerges)?
2. ... (by inference) about more than a k'Beitzah ... under the same circumstances?
(b) Why does the Tana mention specifically Tamei Meis? What is he coming to preclude?
(c) Why in the former case, does the liquid not become Tamei via the fruit that was touched by the Zav?
(d) What problem does this Mishnah create for Rav Yehudah Amar Shmuel?
(e) How does Ravina himself solve it?