1)

(a)Rabah bar Rav Huna quoting Rav says that if one closes the ends of a stream, the fish in the stream are permitted on Yom-Tov. Why is that?

(b)What Halachah regarding a wild animal does Rav Chisda deduce from Rav's Din?

(c)Why did Rav Nachman object to Rav Chisda's comparison?

(d)What do Rav Huna, Rav Chisda and Rav Nachman have in common?

1)

(a)Rabah bar Rav Huna quoting Rav says that if one closes the ends of a stream, the fish in the stream are permitted on Yom-Tov - because closing up the stream is considered a proper Hachanah (even though by birds, one needs to specify which birds one wants. Presumably, this is either because here, he did a proper Ma'aseh, or because here, one is unlikely to pick up one fish and change his mind, as we learned by birds - on Daf 10a.)

(b)Rav Chisda (who thinks that Rav's reason is because the fish cannot escape) deduces from Rav's Din - that wild baby animals that are born in an orchard, are permitted (because an orchard, like a blocked stream, is well-guarded).

(c)Rav Nachman objected to Rav Chisda's comparison - because, in his opinion, Rav's leniency is based on the fact that he did a Ma'aseh (as we explained above), and not just because the fish are well-guarded.

(d)Rav Huna, Rav Chisda and Rav Nachman - were all disciples of Rav.

2)

(a)The Beraisa, which specifically requires preparation (like Rav Nachman), includes in the testimony of Shemaya and Avtalyon, the obligation to tie the wings of a free bird that one prepared before Yom-Tov. Why is that?

(b)How do we initially reconcile this Beraisa (which requires preparation for wild baby animals that are born in an orchard) with another Beraisa, which permits it even without preparation?

(c)On what grounds do we reject this suggestion?

(d)So how do we finally reconcile the two Beraisos?

2)

(a)The Beraisa, which specifically requires preparation (like Rav Nachman), includes in the testimony of Shemaya and Avtalyon, the obligation to tie the wings of a free bird that one prepared before Yom-Tov - to avoid confusing the baby with its mother (which he did not prepare).

(b)Initially, we reconcile this Beraisa (which requires preparation for wild baby animals that are born in an orchard) with another Beraisa, which permits it even without preparation - by establishing it by the mother, and the second Beraisa, by the new-born baby.

(c)We reject this suggestion however - on the grounds that, as far as the mother is concerned, preparation before Yom-Tov would not suffice; it would actually need to be caught.

(d)So we establish both Beraisos by the baby - the former speaks by a garden that is far from town, in which case, without preparation, the baby would be forbidden, since the owner would not have had his mind on it; whereas the latter Beraisa, which permits the baby even without preparation, speaks by a garden which is close to the town (See Tosfos DH 'Kan', who explain why we cannot answer Rav Nachman's initial Kashya on Rav Huna in the same way).

3)

(a)Why are birds forbidden on Yom-Tov, if they are in a tree, even if they were prepared before Yom-Tov (by tying their wings or by picking them up)?

(b)Are they also forbidden if they are in a house or a pit?

(c)What does one do on an ordinary weekday if one finds birds whose wings are tied? May one take them?

3)

(a)Even birds that were prepared before Yom-Tov (by tying their wings or by picking them up) are nevertheless forbidden on Yom-Tov, if they are in a tree - because we are afraid that one may come to climb the tree in order to fetch them.

(b)They are not however, forbidden - if they are in a house or a pit.

(c)Birds that one finds on an ordinary weekday with their wings tied, are considered the property of the person who tied them, and are therefore forbidden because of Gezel.

4)

(a)According to the Tana Kama, under what condition is one permitted to Shecht an animal that is in danger of dying (but is not a Tereifah) on Yom-Tov?

(b)What does Rebbi Akiva say?

(c)It is forbidden to transport the animal from the field to the house on a pole carried by two people. Why is that?

(d)How does one bring the animal to the house?

4)

(a)According to the Tana Kama, one is permitted to Shecht an animal that is in danger of dying (but is not a Tereifah) on Yom-Tov - provided there is sufficient time to roast a k'Zayis from it and eat it.

(b)Rebbi Akiva maintains that they are permitted even if there is sufficient time to eat a k'Zayis raw from the location of its Shechitah.

(c)It is forbidden to transport the animal from the field to the house on a pole carried by two people - because it looks as if they are taking it to market, and is therefore a denigration of Yom-Tov.

(d)One brings the animal to the house by cutting it up and carrying the limbs home (even though this method will entail more journeys on Yom-Tov).

5)

(a)What are 'Hefshet' and 'Nitu'ach'?

(b)What does Rami bar Aba learn from the fact that 'Hefshet' and 'Nitu'ach' had to be performed on the Korban Olah?

5)

(a)'Hefshet' and 'Nitu'ach' - are stripping the animal and cutting it up, respectively.

(b)From the fact that 'Hefshet' and 'Nitu'ach' had to be performed on the Korban Olah - Rami bar Aba learns that if that is the way we bring an animal to Hash-m, then that is what we should do before we eat meat.

6)

(a)What does Rav Huna say about an animal's status ...

1. ... before it has been Shechted?

2. ... after it has been Shechted?

(b)How might Rami bar Aba in 1b. be coming to argue with Rav Huna?

(c)Why can this not be the case? How can we be certain that when Rebbi Akiva says in our Mishnah 'Afilu k'Zayis Chai mi'Beis Tevichasah', he means from its neck?

(d)If not for the Beraisa, what else might 'mi'Beis Tevichasah' have meant?

6)

(a)Rav Huna says that ...

1. ... before an animal has been Shechted - it has a Chazakah that it s forbidden (because of 'Eiver min ha'Chai', meaning that it will not become 'Kasher' until one is certain that it has been properly Shechted).

2. ... after it has been Shechted - it has a Chazakah that it is 'Kasher' (and will not therefore need to be examined for Tereifos).

(b)Rami bar Aba in 1b. might be saying that after the animal has been Shechted, one is obligated to strip and cut it up, in order to inspect it for Tereifos - in which case, he will be coming to argue with Rav Huna.

(c)This cannot be the case however - because Rebbi Chiya learns a Beraisa, which interprets Rebbi Akiva's statement in our Mishnah ('Afilu k'Zayis Chai mi'Beis Tevichasah') to mean that one may even eat a k'Zayis raw from the location of the place on the neck where it was Shechted (which clearly permits eating from the animal before the Hefshet and Nitu'ach.

(d)If not for the Beraisa, 'mi'Beis Tevichasah' might have meant 'from the intestines' (where the food is cut up and digested) - after the Hefshet and Nitu'ach.

25b----------------------------------------25b

7)

(a)So we conclude that Rami bar Aba's Din belongs to Hilchos Derech Eretz. Which other Din in Derech Eretz does the Beraisa teach with regard to ...

1. ... garlic and leek?

2. ... drinking a glass of wine?

(b)What title does one earn oneself for drinking a glass of wine ...

1. ... in one gulp?

2. ... in three gulps?

3. ... in two gulps?

(c)In which way does ...

1. ... a Chartzuba cut the feet of people who perform all manner of theft?

2. ... a tree of Orlah cut the feet of butchers and of Bo'alei Nidos?

3. ... a Turmus-bean cut the feet of Yisrael as they are described in Tanach (in Shoftim)?

7)

(a)So we conclude that Rami bar Aba's Din belongs to Hilchos Derech Eretz. The Beraisa also teaches that one should ...

1. ... eat garlic and leek - from the end where the leaves grow, and not from the top.

2. ... not drink a glass of wine in one gulp.

(b)Someone who drinks a cup of wine ...

1. ... in one gulp - is a glutton.

2. ... in three gulps - is conceited.

3. ... in two gulps - is a Ba'al Derech Eretz.

(c)

1. A Chartzuba, which is a plant which they would use to mark the border between two fields. It cuts the feet (i.e. will prosecute when they are judged by the Heavenly Court in time to come) of people who perform all manner of theft - through its 'honesty': its roots grow straight down, so as not to encroach on other people's property.

2. A tree of Orlah will cut the feet of butchers - who cannot wait to eat the meat (before the animal has been stripped and cut up - even though we learned above that it is not forbidden to eat meat in such a way), and Bo'alei Nidos - who cannot wait for their wives to Tovel; whereas the owner of an Orlah-tree has to wait four years (or even five) before he is permitted to eat from the fruit of his tree.

3. A Turmus-bean cuts the feet of Yisrael as they are described in Tanach (in Shoftim) - because, unlike the bitter Turmus-bean (which needs to be cooked seven times, but at least after that, it becomes sweet), they continue to sin even after they have served idols seven times and been punished for it (They persist in treating Hash-m as an insignificant entity).

8)

(a)What character-trait do Yisrael possess that inspired Hash-m to give the Torah to them? (See Agadas Maharsha)?

(b)The Torah writes in v'Zos ha'Berachah "mi'Yemino Esh-Das Lamo". Rebbi Yishmael in a Beraisa, explains that Yisrael are worthy of receiving a law of fire. What is his second explanation?

(c)This conforms with Resh Lakish, who said that Yisrael are the most invincible of all the nations . Applying a different meaning of the word 'Az', which is the most brazen of all ...

1. ... the beasts?

2. ... and the birds? And according to others, the most brazen of ...

3. ... the small animals?

4. ... and the trees?

8)

(a)The character-trait that Yisrael possess that inspired Hash-m to give the Torah to them - is 'Azus' (because they are tough or brazen), implying 1. that the Torah will not destroy them, but perfect them, and 2. that they need to be tempered, because otherwise, they will conquer the world.

(b)The Torah writes in v'Zos ha'Berachah "mi'Yemino Esh-Das Lamo". Rebbi Yishmael in a Beraisa, explains that Yisrael are worthy of receiving a law of fire. His second explanation is - the law (Torah) of these people is fire ('Das Esh'), and if it had not been given to them, no nation would be able to stand up to them (These two explanations seem to correspond with the two explanations that we gave in a.).

(c)This conforms with Resh Lakish - who said that Yisrael are the most invincible of all the nations (though it is not clear why Resh Lakish should not also be referring to the fact that they become perfected through Torah, as we explained. (See also Agados Maharsha, who learns in his final explanation that 'Az' means stubborn, which will cover all the 'Azin' mentioned here). The most brazen of all ...

1. ... the beasts - is the dog.

2. ... and the birds - the chicken. And according to others, the most brazen of ...

3. ... the small animals - is the goat.

4. ... and the trees - the caper-bush (see Tosfos DH 'u'Tzelaf').

9)

(a)With regard to Hilchos Yom-Tov, what do a blind man and a shepherd have in common?

(b)The Beraisa forbids 'a chair' on Yom-Tov. How will we then explain the fact that they carried Rav Huna from Hini to Shili and back, and Shmuel from the sun to the shade and back?

(c)In what case is a 'seat' forbidden even if it is to carry someone whom the community needs?

9)

(a)What a blind man and a shepherd have in common - is that both are forbidden to go out into the street with their sticks, because it is 'weekdayish' and a denigration of Yom-Tov.

(b)The Beraisa forbids 'a chair' on Yom-Tov. Nevertheless, they carried Rav Huna from Hini to Shili and back, and Shmuel from the sun to the shade and back - because Rav Huna and Shmuel were both needed by the community (to give the Derashah), in which case, it was permitted.

(c)Even if a 'seat' is to carry someone whom the community needs is forbidden - if they place their arms on each other's shoulders and carry the chair on top of that, since that is a very 'weekdayish' and public way of transporting somebody.

10)

(a)They permitted Yalta to be carried on a chair even on the shoulders. Who was Yalsa?

(b)On what grounds did they permit it (See Tosfos DH 'Sha'ani')?

(c)For what other reason might it be permitted to carry someone on the shoulders?

10)

(a)They permitted Yalta to be carried on a chair even on the shoulders - Yalta was the wife of Rav Nachman.

(b)They permitted it - on the grounds that she was afraid to be carried in any other way. We need to add, writes Tosfos, that the community needed her, otherwise, even that would be forbidden.

(c)It might also be permitted to carry someone on the shoulders - if it will minimize the trouble that carrying him through the crowd normally entails.

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