Prepared by Rabbi Eliezer Chrysler
of Kollel Iyun Hadaf of Yerushalayim
daf@dafyomi.co.il
http://www.dafyomi.co.il
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1)
(a) According to the Rabbanan of Rebbi Shimon (who need "el mi'Chutz la'Machaneh" by Yom Kipur for the Din of Tum'as Begadim outside the Machaneh Shechinah, there is no 'Gezeirah-Shavah' to teach us to burn Parim ... ha'Nisrafin on the east of Yerushalayim. Consequently, the Tana Kama of the Beraisa requires them to be on the north side of Yerushalayim. Why is that?
(b) What does Rebbi Yossi ha'Gelili in the Beraisa mean, when, based on the Pasuk in Vayikra "al Shefech ha'Deshen Yisaref", he says that a 'Beis ha'Deshen' is required?
(c) This is the opinion of the Tana Kama in another Beraisa. How does Rebbi Eliezer ben Ya'akov there interpret the word "Shefech"?
(d) Rava extrapolates from there that the Rabbanan who argue with Rebbi Yossi ha'Gelili are in fact, Rebbi Eliezer ben Ya'akov. On what grounds does Abaye disagree?
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2)
(a) The Beraisa states that the 'Soreif' is Metamei Begadim. Which two people does the Tana preclude?
(b) How does the Tana define 'Soreif'?
(c) And what does he learn from the word "Osam" (in the Pasuk in Acharei-Mos "ve'ha'Soreif Osam")?
(d) According to Rebbi Shimon, "Osam" comes to preclude someone who assists with the burning after the Basar has burned completely (like we learned in our Mishnah). How does Rava establish the ramifications of this Machlokes?
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(a) The Tana Kama of our Mishnah rules that someone who both Shechts Kodshim and burns them outside the Azarah in one He'elam is Chayav. What are the ramifications of this ruling?
(b) What does Rebbi Yossi ha'Gelili say?
(c) How does the Tana Kama prove his point from a case of someone who Shechted Kodshim inside the Azarah and burned them outside?
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(a) The Tana Kama declares Chayav a Tamei person who eats Kodshim, irrespective of whether they are Tahor or Tamei. What does Rebbi Yossi ha'Gelili say?
(b) How do the Rabbanan prove their point from the case of a Tamei person who ate a Tahor Korban?
(c) What do we learn from the Pasuk in Tzav (in connection with someone who eats a Shelamim) "ve'Tum'aso alav Ve'nichresah"?
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(a) What do we learn from the Pasuk in Acharei-Mos ...
1. ... "ve'el Pesach Ohel Mo'ed Lo Hevi'o Lehakriv Korban la'Hashem ... ve'Nichras"?
2. ... "Hishamer L'cha Pen Ta'aleh Olosecha be'Chol Makom ... "?
3. ... "O asher Yishchat mi'Chutz la'Machaneh ... "ve'el Pesach Ohel Mo'ed Lo Hevi'o ... ve'Nichras"?
(b) What problem are we left with?
(c) We reject the initial suggestion that the Azharah for Shechutei Chutz lies in the Pasuk "ve'Lo Yizb'chu Od es Zivcheihem", because it is needed for Rebbi Elazar. What does Rebbi Elazar Darshen from there, regarding Shechting an animal to Markulis?
(d) How does Rabah try to reinstate the initial suggestion by making two D'rashos out of "ve'Lo Yizb'chu Od es Zivcheihem"?
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(a) We reject Rabah's suggestion too, on the basis of a Beraisa. Having already learned an Onesh and an Azharah for Ha'ala'as Chutz, what does the Tana learn from the Pasuk in Acharei-Mos ...
1. ... "Lema'an asher Yavi'u B'nei Yisrael es Zivcheihem asher Heim Zovchim al-P'nei ha'Sadeh"?
2. ... "Veheivi'um la'Hashem"?
3. ... "ve'Lo Yizbechu Od"?
(b) And what do we then learn from the Pasuk "Chukas Olam Tih'yeh Zos Lachem le'Dorosam"?
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(a) Abaye therefore learns the punishment by Shechitas Chutz from a 'Kal va'Chomer from Ha'ala'as Chutz. How does he do that?
(b) Ravina asked Rav Ashi that, by the same token, the Torah ought not to write a specific La'av by Cheilev, because we could learn it with a 'Kal 'va'Chomer from Neveilah. How?
(c) How did Rava refute this Kashya as well as a similar Kashya from Tamei Sheratzim?
(d) Why can we not learn Cheilev using the same 'Kal va'Chomer' from ...
1. ... Orlah and K'lai ha'Kerem?
2. ... Shevi'is?
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What do we mean when we conclude that we cannot learn Cheilev from Terumah (or from any of the above, for that matter), because they are not 'Hutar mi'Chelalam'. In what way is Cheilev Hutar mi'Chelalo?
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(a) Based on the current 'Kal va'Chomer' regarding the Azharah on Shechutei Chutz, what problem does Rava have with Pesach and Milah? What ought we to learn from someone who leaves over some of the Pesach?
(b) What did Rav Kahana say, when Rav Ashi put this Kashya to him? Why could we not learn Pesach from 'Mosir ba'Pesach'?
(c) What problem do we have with learning the Azharah of Shechutei Chutz from that of Ha'ala'as Chutz with a 'Kal- va'Chomer', like Abaye currently suggests?
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(a) So we finally quote Rebbi Yochanan. How does Rebbi Yochanan (on the following Amud) learn Shechutei Chutz from Ha'ala'as Chutz, in a way that does not leave room for Pirchos?
(b) How does Rava learn it from the Pasuk in Re'ei "Sham Ta'aleh Olosecha, ve'Sham Ta'aseh"?
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