1)

(a)When Rebbi Akiva arrived in Ginzak, they asked him whether 'Mis'anin le'Sha'os' or not. What exactly were they asking?

(b)What did they also ask him about the earthenware jars of Ovdei Kochavim?

(c)And they also asked him what Moshe wore during the Shiv'as Yemei ha'Milu'im. Seeing as he was acting Kohen Gadol during that period, why did he not at least wear the Bigdei Kehunah whilst he served?

1)

(a)When Rebbi Akiva arrived in Ginzak, they asked him whether 'Mis'anin le'Sha'os' or not by which they meant - that if someone had not eaten up until mid-day, it would be considered a fast, if he undertook to continue to fast until nightfall (see also Tosfos DH 'Mis'anin').

(b)They also asked him - whether the earthenware jars of Ovdei Kochavim were permitted or not ...

(c)... and what Moshe wore during the Shiv'as Yemei ha'Milu'im. Even though he was the acting Kohen Gadol during that period, he could not wear the Bigdei Kehunah whilst he served - because the Torah writes "Ve'asisa Bigdei Kodesh le'Aharon Achicha" (rendering Moshe a Zar as far as the Bigdei Kehunah were concerned).

2)

(a)What did Rebbi Akiva reply to the three She'eilos?

(b)So he took them to the Beis Hamedrash. What did they rule with regard to ...

1. ... the question of 'Mis'anin le'Sha'os'? What did they add to their reply?

2. ... the question concerning earthenware jars?

3. ... what Moshe wore during the Shiv'as Yemei ha'Milu'im?

(c)What did Rav Kahana add to the previous ruling?

(d)Why can the reason for this not be in order to avoid suspicion that he had taken money from the Terumas ha'Lishkah (whilst the boxes were being emptied)?

2)

(a)Rebbi Akiva - did not know the answers to any of the three She'eilos.

(b)So he took them to the Beis Hamedrash. With regard to ...

1. ... the question of 'Mis'anin le'Sha'os' - they replied in the affirmative, adding that the Mis'aneh should add 'Aneinu' in Tefilas Minchah.

2. ... the question concerning earthenware jars, they replied - that the jars were permitted after twelve months.

3. ... what Moshe wore during the Shiv'as Yemei ha'Milu'im - they replied that he wore a long, plain white garment (a Kittel) ...

(c)... to which Rav Kahana added that it had no hem.

(d)The reason for this cannot be in order to avoid suspicion that he had taken money from the Terumas ha'Lishkah (whilst the boxes were being emptied) - because the Meleches ha'Mishkan had long finished (in which case there were no boxes that needed to be emptied), and during the Avodah, there was nothing that Moshe could have taken.

3)

(a)We learned in a Beraisa that grape-pits and skins are forbidden as long as they are wet, but permitted once they become dry. How does Rav Yehudah Amar Shmuel define 'dry'?

(b)How does Rabah bar bar Chanah Amar Rebbi Yochanan define 'forbidden' and 'permitted' in the above Beraisa?

(c)What do the wine-dregs of a Nochri (Rebbi Z'vid), barrels belonging to Nochrim (Rav Chaviva b'rei de'Rava), thick leather flasks of the Arabs (Rav Chaviva), the waste of a Nochri's grapes (Rav Acha b'rei de'Rav Ika) and red and black barrels belonging to Nochrim (Rav Acha b'rei de'Rava) have in common?

3)

(a)We learned in a Beraisa that grape-pits and skins are forbidden as long as they are wet, but are permitted once they become dry. Rav Yehudah Amar Shmuel defines 'dry' as - after twelve months.

(b)Rabah bar bar Chanah Amar Rebbi Yochanan defines 'forbidden - as 'Asurin be'Hana'ah', and 'Mutarin', as - even to eat.

(c)What the wine-dregs of a Nochri (Rebbi Z'vid), barrels belonging to Nochrim (Rav Chaviva b'rei de'Rava), thick leather flasks of the Arabs (Rav Chaviva), the waste of a Nochri's grapes (Rav Acha b'rei de'Rav Ika) and red and black barrels belonging to Nochrim (Rav Acha b'rei de'Rava) have in common is - the fact that they are all permitted after twelve months, without having to Kasher them.

34b----------------------------------------34b

4)

(a)On what grounds does the Tana Kama of the Beraisa permit the Muryas (fish-hash) made by a professional Nochri?

(b)Rebbi Yehudah ben Gamliel permits also Chilak (a Tahor fish called 'Sultanis'). Why might we have thought that Chilak is not Kasher?

(c)In that case, why is the Chilak prepared ...

1. ... by an amateur forbidden?

2. ... by a professional permitted?

(d)Avimi b'rei de'Rebbi Avahu is the one who cited the above Beraisa. How does he qualify the opening statement (permitting the Muryas made by a professional Nochri)? Why is that?

4)

(a)The Tana Kama of the Beraisa permits the Muryas (fish-hash) made by a professional Nochri - because (in addition to the fact that it cannot be made from Tamei fish) adding wine will only spoil it (due to the abundant fats that go into it).

(b)Rebbi Yehudah ben Gamliel permits also Chilak (a Tahor fish called 'Sultanis'), which we might have thought is not Kasher, because it does not grow scales until some time after it is born.

(c)The Chilak prepared ...

1. ... by an amateur is forbidden - because he mixes in similar-looking Tamei fish that he catches in the same haul (see also next Mishnah).

2. ... by a professional is permitted - because, due the inferior quality of the Tamei fish, he is careful to remove them.

(d)Avimi b'rei de'Rebbi Avahu is the one who cited the above Beraisa. He qualifies the opening statement (permitting the Muryas made by a professional Nochri) - by limiting it to the first two times that he adds water and salt to the fish-juice, but not the third, because by then, it will have lost its strength, and will not become spoilt by adding wine.

5)

(a)When a Nochri boat containing Muryas arrived in the port of Acco, Rebbi Aba from Acco placed a Shomer on the boat. Why did Rebbi Aba find this strange?

(b)The former explained himself however, based on a statement 'Kista de'Muryas be'Luma, Kista de'Chamra be'Daled Lumi'. What does this mean?

(c)What did Rebbi Zeira reply when Rebbi Yirmiyah asked him how Rebbi Aba from Acco knew that the boat had not stopped at Tzur to purchase wine, which was cheap there, to add to the Muryas?

5)

(a)When a Nochri boat containing Muryas arrived in the port of Acco, Rebbi Aba from Acco placed a Shomer on the boat. Rebbi Aba found this strange - because for the duration of the journey, there had been no Shomer, so how did Rebbi Aba from Acco know that they had not added wine then?

(b)Rebbi Aba from Acco explained himself however, based on a statement 'Kista de'Muryas be'Luma, Kista de'Chamra be'Daled Lumi' - which means that if a 'Kista' of Muryas is worth one Luma, a 'Kista' of wine is worth four (so it would simply not be worth their while to add wine).

(c)When Rebbi Yirmiyah asked Rebbi Zeira how Rebbi Aba from Acco knew that the boat had not stopped at Tzur to purchase wine, which was cheap there, to add to the Muryas, he replied - that this was highly unlikely, because the cross-currents and the melting snow made the entry of a small boat into the port of Acco hazardous.

6)

(a)What reason does Resh Lakish ascribe to the ruling in our Mishnah, forbidding Nochri cheese made in Beis Unaiki?

(b)On what grounds do we query this reason, bearing in mind that the author of our Mishnah is Rebbi Meir?

(c)How do we answer this Kashya?

6)

(a)Resh Lakish ascribes the ruling in our Mishnah, forbidding Nochri cheese made in Beis Unaiki - to the fact that most cheeses are placed in the stomachs of calves, and the majority of calves in Beis Unaiki were worshipped.

(b)Bearing in mind that the author of our Mishnah is Rebbi Meir, we ask - why the Tana requires a majority, since Rebbi Meir always takes the minority opinion into account.

(c)And we answer - that even if most cheeses would have been placed in the stomachs of calves a. some were not, and b. many cheeses were placed in stomachs of other animals (none of which were worshipped). Consequently, the few stomachs that came from calves that were worshipped would constitute a 'Mi'uta de'Mi'uta' (a small minority) which even Rebbi Meir does not contend with.

7)

(a)Rebbi Shimon ben Elyakim queried Resh Lakish from his own opinion in an independent Machlokes with Rebbi Yochanan, regarding someone who Shechts an animal with the intention of sprinkling its blood to Avodah-Zarah. Rebbi Yochanan forbids the animal be'Hana'ah. Why is that?

(b)What is his source for this?

(c)On what grounds does Resh Lakish disagree with Rebbi Yochanan there?

(d)How does he establish his statement here to reconcile it with his opinion 'Ein Mechashvin me'Avodah la'Avodah'?

(e)Why does Resh Lakish specifically say 'G'mar Zevichah' (the end of the Shechitah)?

7)

(a)Rebbi Shimon ben Elyakim queried Resh Lakish from his own opinion in an independent Machlokes with Rebbi Yochanan regarding someone who Shechts an animal with the intention of sprinkling its blood to Avodah-Zarah. Rebbi Yochanan forbids the animal be'Hana'ah - because he holds 'Mechashvin me'Avodah la'Avodah (a Pasul thought that one thinks whilst performing one Avodah, to invalidate another Avodah, is valid).

(b)And he learns this from Avodas P'nim, where this is the Halachah.

(c)Resh Lakish disagrees with Rebbi Yochanan there, because he holds - 'Ein Mechashvin me'Avodah la'Avodah' (i.e. he does not learn Avodas Chutz from Avodas P'nim).

(d)To reconcile his statement here with his opinion 'Ein Mechashvin me'Avodah la'Avodah', he establishes our Mishnah - when the Nochrim actually intend to worship the animals immediately upon the completion of the Shechitah (before the sprinkling takes place).

(e)Resh Lakish says specifically 'G'mar Zevichah' (the end of the Shechitah, as opposed to the rest of the Shechitah) - because he also holds 'Einah li'Shechitah Ela li'be'Sof'.

8)

(a)Rav Achdeva'i Amar Rav validates a Kidushin that comprises the dung of a Shor ha'Niskal. What if the man gives the woman the dung of an Avodah-Zarah animal?

(b)What is the reason for this distinction?

(c)Alternatively, he learns the distinction from Pesukim. What does he then learn from the Pasuk ...

1. ... in Re'ei "Lo Yidbak be'Yadcha *Me'umah*"?

2. ... in Mishpatim "Sakol Yisakel ha'Shor, ve'Lo Ye'achel *es Besaro*"?

8)

(a)Rav Achdeva'i Amar Rav validates a Kidushin that comprises the dung of a Shor ha'Niskal. If the man gives the woman the dung of an Avodah-Zarah animal however - the Kidushin is invalid.

(b)The reason for this distinction is - the fact that whereas, in the former case, the dung serves no purpose and nobody wants it, in the latter case, it makes the animal that little bit fatter, thereby elevating the status of the sacrifice to Avodah-Zarah (with which the owner is only too pleased).

(c)Alternatively, he learns the distinction from Pesukim. He Darshens the Pasuk ...

1. ... in Re'ei "Lo Yidbak be'Yadcha *Me'umah*" - to mean that literally nothing of Avodah-Zarah may be used.

2. ... in Re'ei "Sakol Yisakel ha'Shor, ve'Lo Ye'achel es Besaro" - 'Besaro Asur, ha Pirsho Mutar'.

9)

(a)Rava derives both Halachos from our Mishnah. What does he learn from Rebbi Yishmael's response ...

1. ... to Rebbi Yehoshua initial suggestion (that Chazal forbade the cheese of Beis Unaiki because they placed them in [the milk of] the stomachs of Neveilah) 've'ha'Lo Keivas Olah Chamurah mi'Keivas Neveilah ve'Amru Kohen ... Shorfah Chayah'?

2. ... Rebbi Yehoshua's reply ('Mipnei she'Mamamidin Osah be'Keivas Eglei Avodah-Zarah') 'im-Kein, Lamah Lo Asruhah be'Hana'ah?'

(b)According to the Rabbanan in our Mishnah, why is the Muryas of Nochrim not Asur be'Hana'ah?

(c)Then why do we not say the same about (the milk in) the stomach of Avodah-Zarah?

9)

(a)Rava derives both Halachos from our Mishnah. He learns from Rebbi Yishmael's response ...

1. ... to Rebbi Yehoshua's initial suggestion (that Chazal forbade the cheese of Beis Unaiki because they placed them in [the milk of] the stomachs of Neveilah) 've'ha'Lo Keivas Olah Chamurah mi'Keivas Neveilah ve'Amru Kohen ... Shorfah Chayah' - that the dung of Isurei Hana'ah (such as an Olah) is Mutar be'Hana'ah.

2. ... Rebbi Yehoshua's reply ('Mipnei she'Mama'adin Osah be'Keivas Eglei Avodah-Zarah') 'im-Kein, Lamah Lo Asruhah be'Hana'ah?' - that - the dung of Avodah-Zarah (i.e. the taste of the stomach in the cheese) is Asur be'Hana'ah.

(b)According to the Rabbanan in our Mishnah, the Muryas of Nochrim is not Asur be'Hana'ah - because the wine is no longer visible.

(c)We do not say the same about (the milk in) the stomach of Avodah-Zarah - because since it helps in the production of the cheese, it is considered as if it was still in existence (due to the principle of 'Holchin Basar ha'Ma'amid').

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