1)

(a)How did Rava (or Rabah) justify to Abaye the fact that he purchased a bundle of branches from an Aris (a share-cropper), despite our Mishnah, which prohibits doing so from the guardian of an orchard?

(b)The Beraisa forbids any clandestine sale of wood and fruit from the guardian of an orchard, though he does permit it if they are sitting and selling. What other two conditions does he require?

(c)Where, in addition, must they be sitting for the sale to be permitted?

1)

(a)Rava (or Rabah) justified to Abaye the fact that he purchased a bundle of branches from an Aris (a share-cropper), despite of our Mishnah, which prohibits doing so from the guardian of an orchard - because an Aris (unlike a guardian) owns part of the produce, and there is no reason to assume that what he is selling is not his own.

(b)The Beraisa forbids any clandestine sale of wood and fruit from the guardian of an orchard, though he does permit it if they are sitting and selling - with their baskets and large scales in front of them.

(c)In addition - they must be sitting at the front entrance of the orchard for the sale to be permitted, and not at the back,.

2)

(a)Rav permits buying from a Gazlan provided most of his possessions are not stolen. What does Shmuel say?

(b)What did Rav Yehudah teach Ada Dayla? What does 'Dayla' mean?

(c)Rav Huna and Rav Yehudah argue over whether one may destroy the money of a Masur (who divulges the whereabouts of money or property belonging to his fellow-Jews). On what grounds might this be permitted?

(d)What does the other opinion learn from the Pasuk in Iyov "Yachin Rasha ve'Tzadik Yilbash"?

2)

(a)Rav permits buying from a Gazlan provided most of his possessions are not stolen. According to Shmuel - it is permitted to do so, as long as he has property of his own, even if it is only a minority of what he owns.

(b)Rav Yehudah taught Ada Dayla (which means 'Shamash of the Rabbanan'), that he should follow the opinion of Shmuel.

(c)Rav Huna and Rav Yehudah argue over whether one may destroy the money of a Masur (who divulges the whereabouts of money or property belonging to his fellow-Jews), which might be permitted - because his money should not be more stringent than his body (which under certain conditions, one is permitted to destroy).

(d)The other opinion forbids doing so, on the basis of the Pasuk "Yachin Rasha ve'Tzadik Yilbash" - which teaches us to spare the money of a Rasha, because he might father a son who is a Tzadik, and who will later inherit it.

3)

(a)Why was Rav Chisda unhappy with his Aris?

(b)What did he do that prompted his quotation of the Pasuk in Mishlei "ve'Tzafun la'Tzadik Cheil Chotei"?

3)

(a)Rav Chisda was unhappy with his Aris - either because he would divide the crops meticulously, taking great care not to lose one grain (going against the grain of Vatranus [the Midah of foregoing]); or because he took half the crops, when the Minhag ha'Makom was to take only a third.

(b)The action that prompted his quotation of the Pasuk "ve'Tzafun la'Tzadik Cheil Chotei" - was that he fired him.

4)

(a)The Pasuk in Mishlei, in connection with a Chanaf (a Ganav in this context), writes "Ki Yishal Eloka Nafsho". What are the two possible connotations of "Nafsho"?

(b)Rav Huna and Rav Chisda argue over this point. What does one of them prove from the Pasuk in Mishlei ...

1. ... "Kein Orchos Kol Botze'a Betza, es Nefesh Be'alav Yikach"?

2. ... "Al Tigzal ki Dal Hu ... ki Hash-m Yariv Rivam ve'Kava es Kov'eihem Nefesh"?

(c)How does ...

1. ... the second opinion interpret "es Nefesh Be'alav Yikach"?

2. ... the first opinion interpret "ve'Kava es Kov'eihem Nefesh"?

4)

(a)The Pasuk in Mishlei, in connection with a Chanaf (a Ganav in this context), writes "Ki Yishal Eloka Nafsho". The two possible connotations of "Nafsho" are - either the soul of the Nigzal (who was robbed) or that of the Gazlan.

(b)Rav Huna and Rav Chisda argue over this point. One of them proves from the Pasuk ...

1. ... "Kein Orchos Kol Botze'a Betza, es Nefesh Be'alav Yikach" - that the previous Pasuk must be referring to the soul of the Nigzal (the original owner)

2. ... "Al Tigzal ki Dal Hu ... ki Hash-m Yariv Rivam ve'Kava es Kov'eihem Nefesh" - that it must refer to the Gazlan.

(c)The ...

1. ... second opinion interprets "es Nefesh Be'alav Yikach" - as the current owner (the Gazlan).

2. ... first opinion interprets "ve'Kava es Kov'eihem Nefesh" to mean - that Hash-m is 'Kava Kov'eihem' (gives the robbers a taste of their own medicine, so to speak) because they took the Nigzal's 'Nefesh'.

5)

(a)What does Rebbi Yochanan learn from the above Pasuk "Kein Orchos Kol Botze'a Betza, es Nefesh Be'alav Yikach"?

(b)What does he subsequently learn from the Pasuk ...

1. ... in Yirmiyah "ve'Achal Ketzircha ve'Lachm'cha, Yochlu Banecha u'Venosecha"?

2. ... in Shmuel "el Shaul ve'el Beis ha'Damim al Asher Heimis es ha'Giv'onim"?

(c)What did Shaul do to be termed guilty of having caused the death of the Giv'onim?

5)

(a)Rebbi Yochanan learns from the above Pasuk "Kein Orchos Kol Botze'a Betza, es Nefesh Be'alav Yikach" - that the Torah considers robbing a person of a mere Perutah, as if one had taken his soul (conforming with the first of the previous opinions).

(b)From the Pasuk ...

1. ... "ve'Achal Ketzircha ve'Lachm'cha, Yochlu Banecha u'Venosecha" - he extends the above Limud to the Nigzal's children as well (seeing as to the extent that a person is deprived of his Parnasah, his family suffer too.

2. ... "el Shaul ve'el Beis ha'Damim el Asher Heimis es ha'Giv'onim" - he extends it to there where the Gazlan did not actually steal, but only caused the Nigzal to lose money or part of his income.

(c)King Shaul was termed guilty of having caused he death of the Giv'onim - for killing all the inhabitants of Nov, the city of Kohanim, for whom the Giv'onim worked, thereby depriving them of their source of income.

6)

(a)The Beraisa permits the purchase of woolen garments in Yehudah from women ... just like our Mishnah. What does he say about purchasing wine, oil and flour ...

1. ... from them?

2. ... from Avadim and small children?

(b)On what basis does Aba Shaul permit buying from a woman all the above things to the value of four or five Sela'im (provided the sale is not g

(c)What does the Tana say about a Gabai Tzedakah accepting Tzedakah from a woman?

(d)In that case, how did Ravina, who was a Gabai Tzedakah, justify (to Rabah Tosfa'ah) the fact that he accepted golden chains and bracelets from the women of Mechuza?

6)

(a)The Beraisa permits the purchase of woolen garments in Yehudah from women ... just like our Mishnah. He prohibits however, purchasing wine, oil or flour ...

1. ... from them ...

2. ... and from Avadim and small children.

(b)Aba Shaul permits buying from a woman all the above things to the value of four or five Sela'im (provided the sale is not clandestine) - for the woman to be able to purchase the materials to make herself a small hat (to which her husband would certainly not object.

(c)A Gabai Tzedakah - is permitted to accept small donations of Tzedakah from a woman, but not large amounts.

(d)Nevertheless, Ravina, who was a Gabai Tzedakah, justified (to Rabah Tosfa'ah) his accepting golden chains and bracelets from the women of Mechuza - attributing it to the fact that Mechuza was a wealthy town, these were considered small donations.

7)

(a)Under what circumstances is one permitted to purchase olives and oil from the wife of the owner of an oil-press?

(b)Assuming 'be'Mu'at' to mean 'a little', why does the Tana prohibit buying small quantities from them?

(c)What else might 'be'Mu'at' mean?

(d)Raban Shimon ben Gamliel permits buying from women in the upper-Galil on Yom-Tov (or be'Mu'at). Why is that?

7)

(a)One is permitted to purchase olives and oil from the wife of the owner of an oil-press - provided she is sellin them openly in quantities that they would normally be sold in a store.

(b)Assuming 'be'Mu'at' to mean 'a little', the Tana prohibits buying small quantities from them - because such small amounts could easily be prepared and sold without her husband's knowledge.

(c)'be'Mu'at' might also mean - from the vat, since it is unusual to sell the olives or the oil at that stage of production.

(d)Raban Shimon ben Gamliel permits buying from women in the upper-Galil (where oil was expensive) on Yom-Tov (or be'Mu'at) - because a man would sometimes be embarrassed to sell them from his house, and he would appoint his wife to do so on his behalf.

8)

(a)On what grounds is a laundry-man permitted to keep the pieces of fluff that come off a woolen garment during laundering? What if the owner objects?

(b)Why does concession not apply to the fluff that comes off with the combing of the fuller (who combs wool)?

(c)What is the significance of the three threads that the fuller may take?

(d)Under which circumstances is he permitted to take even more?

8)

(a)A laundry-man is permitted to keep the pieces of fluff that come off a woolen garment during laundering - because the owner is generally Mochel them. Consequently, this applies even if the owner objects (unless of course he initially stipulated that they would be his).

(b)This concession does not apply to the fluff that comes off with the combing of the fuller (who combs wool) - because those pieces of fluff tend to be larger and more valuable than those that come off during the laundering.

(c)The significance of the three threads that the fuller may take is - that they are made of a different material, and are intended to be removed the first time they are laundered.

(d)He is permitted to take even more - in the event that the threads are black and the garment white, because then they are considered particularly unsightly, and the owner will presumably be Mochel them, however many they are.

9)

(a)Who takes ...

1. ... the length of thread left by the tailor at the end of the garment to stitch with?

2. ... the piece of cloth three by three finger-breadths which the tailor cut off when stretching the cloth to straighten it?

(b)And who takes ...

1. ... the tiny shavings that remain after the wood has been planed with an adze (a small axe)?

2. ... the shavings that remain after it has been chopped with a large axe?

(c)Under which circumstances does even the sawdust belong to the owner?

(d)What does the Beraisa say about purchasing the fluff that a laundry- man has taken from woolen clothes?

9)

(a)The owner takes both ...

1. ... the length of thread left by the tailor at the end of the garment to stitch with ...

2. ... and the piece of cloth three by three finger-breadths, which the tailor cuts off when stretching the cloth to straighten it.

(b)Whereas ...

1. ... the carpenter may take the small shavings that remain after the wood has been planed with an adze (a small ax) ...

2. ... it is the owner who takes the (larger) shavings that remain after it has been chopped with a large ax.

(c)The above however, is confined to someone who is commissioned to work from home. In the event that he works from the house of the employer as a day-worker, everything, even the sawdust, belongs to the owner.

(d)The Beraisa - permits purchasing the fluff that a laundry- man has taken from woolen clothes (based on what we learned in the Mishnah that it belongs to him).

119b----------------------------------------119b

10)

(a)The Tana also permits the laudryman to keep the two threads at the end of the garment. How do we reconcile this with our Mishnah, which allows him to keep three?

(b)What does the Tana mean when he says 've'Lo Yatil bo Yoser mi'Sheloshah Chubin'?

(c)What does Rebbi Yirmiyah mean when he asks whether 'Amtuyi va'Asuyi' is considered one or two, and remains with 'Teiku'?

(d)The fuller combs with the direction of the Shesi (the warp), not of the Arev (the woof). From which part of the garment does he cut the stretched wool?

(e)Up to how much is he permitted to cut?

10)

(a)When the Tana of the Beraisa permits the laundry-man to keep the two threads at the end of the garment - he is referring to thick ones; whereas our Mishnah, which permits three, is speaking about thin ones.

(b)When the Tana says 've'Lo Yatil bo Yoser mi'Sheloshah Chubin', he means - that the loops which the fuller makes at the end of the garment (which he uses to stretch the garment (before cutting off the protruding sections), should not consist of more than three threads (because if they do, he will be able to pull the garment tighter, leaving himself more to cut off [which he is subsequently permitted to take, as we shall see]).

(c)And when Rebbi Yirmiyah asks whether 'Amtuyi va'Asuyi' is considered one or two, and remains with 'Teiku', he means to ask - whether one stitch consists of a thread going in once, or whether it comprises the thread going in and then out again, as is the way of tailors.

(d)The fuller combs with the direction of the Shesi (the warp), not of the Arev (the woof) - and he cuts the stretched wool from along the length, and not the breadth.

(e)He is permitted to cut up to a Tefach.

11)

(a)How do we reconcile the current Beraisa, which instructs the fuller to ...

1. ... comb with the Shesi, not with the Areiv, with the Beraisa, which says the opposite?

2. ... cut the garment straight along the length, with the Beraisa, which requires that one cuts it along the width?

(b)It is generally forbidden to buy fluff from the fuller, because, as we learned in our Mishnah, he is not entitled to keep it. In which case is it permitted?

(c)Why may one purchase from him covers and cushions filled with fluff?

11)

(a)We reconcile the current Beraisa, which instructs the fuller to ...

1. ... comb with the Shesi, not with the Areiv, with the Beraisa, which says the opposite - by establishing the former by a 'Sarb'la' (a Shabbos cloak, which was more beautiful when it is combed in the direction of the Shesi [corresponding to the width]), and the latter by a 'G'lima' (a weekday one), which would last longer if combed in the direction of the Areiv (which corresponds to the length).

2. ... cut the garment straight along the length, with the Beraisa, which requires that one cuts it along the width - by establishing it the former by a G'lima, and the latter by a belt, whose two ends hang down and are visible.

(b)It is generally forbidden to buy fluff from the fuller, because, as we learned in our Mishnah, he is not entitled to keep it. It is permitted however - where it is the Minhag ha'Makom for him to keep it.

(c)One may, in any case, purchase from him cushions filled with fluff - because he acquired it with Shinuy (see Rashba).

12)

(a)One may not buy from a weaver Irin, (Batei) Nirin, Punklin or Pekayos. If Irin are remnants of wool that the weaver places at both ends of the rod which holds the Areiv to prevent it from slipping off the rod, and (Batei) Nirin are warp-threads (through which the threads of the warp are passed), what are ...

1. ... Punklin?

2. ... Pekayos?

(b)Why is one permitted to buy a cloth of many colors from a weaver? What do the many colors indicate?

(c)Why is one permitted to purchase Arev, Shesi, Tavi (spun cloth) or Arig (woven cloth) from him?

(d)Seeing as woven cloth has been spun first, how do we explain 'Arig' in this context?

12)

(a)One may not buy from a weaver Irin, (Batei) Nirin, Punklin or Pekayos. Irin are remnants of wool that the weaver places at both ends of the Areiv-rod to prevent the Areiv from slipping off the rod, and Batei) Nirin are warp-threads (through which the threads of the warp are passed).

1. Punklin are - the remaining threads from the Areiv used for curtain-making (where rods are not used).

2. Pekayos are - the remains of the balls of thread.

(b)One is permitted to buy a cloth of many colors from a weaver - (even though this indicates that he stole cloth from many different garments) - because he acquired it with Shinuy, and the same applies to ...

(c)Areiv, Shesi, Tavi (spun cloth) or Arig (woven cloth).

(d)Normally, woven cloth has been spun first. Here however, we establish 'Arig' by tresses (that are made of linen that was not spun).

13)

(a)One may not buy from a dyer Osos or Dugmos, nor small pieces of wool. What is the difference between 'Osos' and 'Dugmos', both of which mean 'samples'?

(b)One may however, purchase from him spun samples or samples that he wove into a garment (because he acquired them with Shinuy). Seeing as he acquires the spun samples, why does the Tana need to add samples that he wove into a garment (which are normally spun first)?

(c)The cuttings which the tanner removes from the skins and any loose wool belong to the owner. What does the Tana list as belonging to the tanner?

13)

(a)One may not buy from a dyer Osos or Dugmos, nor small pieces of wool. 'Osos' are - small samples cut off from the garment to be dyed, to test whether the garment will dye well or not; whereas 'Dugmos' are - colored samples of dyed wool, which the owner shows the dyer, to point out the color he wants.

(b)One may however, purchase from him spun samples or samples that he wove into a garment (because he acquired them with Shinuy). Normally, seeing as he acquires the spun samples, the Tana would not need to add samples that he wove into a garment (which are spun first). Woven garments in this context however - refers to felt, which was not spun first.

(c)Althouh the cuttings which the tanner removes from the skins and any loose wool, belong to the owner - wool which comes up during the washing of the skins, the tanner is permitted to keep, because it is so little, that the owner considers it Hefker.

14)

(a)What is 'Katzra'?

(b)What is the significance of the fact that a laundry-man is called by that name?

(c)What did Rav Yehudah say (in connection with Tzitzis) about the three threads in our Mishnah which the laundry-man does not remove?

(d)And what he say about his son Yitzchak?

14)

(a)'Katzra' is - a laundry-man.

(b)The significance of the fact that a laundry-man is called by that name is - that the word means short (presumably because wool tends to shrink when it is washed), and the pieces that he cuts off the garment (to straighten it) after the laundering belong to him.

(c)Rav Yehudah ruled that the three threads in our Mishnah which the laundry-man does not remove - must be counted in the Shiur of a 'M'lo Kesher Agudal' (the minimum half-thumb distance required from the edge of the garment until the spot where one hangs the Tzitzis).

(d)He did however, point out - that his son Yitzchak, used to cut them off (because he was uncertain whether to count them in the Shi'ur or not).

15)

(a)We learned in our Mishnah that the thread left by the tailor belongs to the owner. What is the minimum thread-length required according to Rav Asi?

(b)What are the two possible interpretations of Rav Asi's statement?

(c)What does another Beraisa say about a case where the tailor left a thread less than is fit to stitch with or a piece that is less than three by three finger-breadths?

(d)How do we extrapolate from there that the minimum Shi'ur cannot possibly be a needle-length plus a Mashehu?

(e)On the other hand, what is a needle-length plus a bit less than another needle-length fit for?

15)

(a)We learned in our Mishnah that the thread left by the tailor belongs to the owner. The minimum thread-length required, according to Rav Asi is - one needle-length plus ...

(b)... implying - either a needle-length plus a Mashehu, or a needle-length plus a bit less than another needle-length.

(c)The Tana of another Beraisa states that in a case where the tailor left a thread less than is fit to stitch with or a piece that is less than three by three finger-breadths - it belongs to the owner if he is fussy, and to the laundry-man, if he is not.

(d)We extrapolate from there that the minimum Shiur cannot possibly be a needle-length plus a Mashehu - because if it were, of what use would a thread any shorter than that be, since it is impossible to sew anything with it?

(e)On the other hand, a needle-length plus a bit less than another needle-length is fit for - making the small loops of which we spoke earlier.

16)

(a)We learned in our Mishnah that the carpenter may take the small shavings that remain after the wood has been planed with a Ma'atzad (an adze). What does the Beraisa rule with regard to ...

1. ... the chippings of wood that the carpenter planed with a Ma'atzad or sawed off with a saw?

2. ... the sawdust that remains after he has drilled with an awl, planed with a plane or sawn off with a saw?

(b)How does Rava reconcile the two contradictory rulings regarding a Ma'atzad?

(c)What does the Beraisa say about ...

1. ... stone cutters (who shape and smoothen stones)?

2. ... 'pruners' (of trees or of bushes) and 'weeders' (who weed vegetables that are growing among the seeds or that are growing too thickly)?

(d)According to Rebbi Yehudah, hops, and crops in their early stages of growth, are not subject to theft (except in a place where people tend to be particular about them). What did Ravina comment about Masa Mechsaya?

16)

(a)We learned in our Mishnah that the carpenter may take the small shavings that remain after the wood has been planed with a Ma'atzad (an adze). The Beraisa rules that ...

1. ... the chippings of wood that the carpenter planed with a Ma'atzad or sawed off with a saw - belong to the owner.

2. ... the sawdust that remains after he has drilled with an awl, planed with a plane or sawn off with a saw - belongs to the carpenter.

(b)Rava reconciles the two contradictory rulings regarding a Ma'atzad - by pointing out that in the place where the Tana of our Mishnah lived, there were two kinds of axes, the large one they called 'K'shil', and the small one, 'Ma'atzad' (which explains why the carpenter may take the chippings); whereas in the place where the Tana of the Beraisa lived, there was only a large kind of ax, which they called 'Ma'atzad' (which is why he can't).

(c)The Beraisa rules that ...

1. ... stone cutters (who shape and smoothen stones) who take the shavings - are not considered thieves (because the stone-shavings are considered Hefker).

2. ... pruners (of trees or of bushes) and weeders (who weed vegetables that are growing among the seeds or that are growing too thickly) who take the cuttings - are considered thieves, but only if the owner is particular that he receives his branches and vegetables; otherwise not.

(d)According to Rebbi Yehudah, hops, and crops in their early stages of growth, are not subject to theft (except in a place where people tend to be particular about them). Ravina commented - that the residents of Masa Mechsaya were particular about these things.

Hadran Alach 'ha'Gozel u'Ma'achil' u'Selika Maseches Bava Kama