12th Cycle dedication

CHULIN 6 (30 Sivan) - Dedicated by Dr. Alain Bitton of Geneva, Switzerland in honor of the Yahrzeit of his grandmother, Frecha bat Chaviva.

1)

(a)What did Rebbi Meir send Rebbi Shimon ben Elazar to fetch from the Kutim?

(b)What did that old man (see Tosfos DH 'Ashkecheih') who met him mean when he cited the Pasuk ...

1. ... "Im Ba'al Nefesh atah"?

2. ... "Ve'samta Sakin Belo'echa"?

(c)How did Rebbi Meir react when Rebbi Shimon ben Elazar repeated this to him?

1)

(a)Rebbi Meir sent Rebbi Shimon ben Elazar to fetch wine from the Kutim.

(b)When that old man met him, he cited the Pasuk ...

1. ... "Im Ba'al Nefesh atah" meaning that - if he was an Adam Kasher ...

2. ... "Ve'samta Sakin Belo'echa" - he should place a knife at his neck, withdraw and not go through with what he was doing.

(c)When Rebbi Shimon ben Elazar repeated this to Rebbi Meir, the latter reacted - by issuing a decree on the Kutim.

2)

(a)What reason does Rav Nachman bar Yitzchak give for the ostracization of the Kutim?

(b)Seeing as only a minority of Kutim resided on Har Gerizim, on what basis did Rebbi Meir decree on all the Kutim?

(c)What is the simple explanation of the Pasuk in Mishlei (with reference to a Talmid sitting in front of his Rebbe) ...

1. ... "Ki Seishev Lilchom es Moshel, Bin Tavin es asher Lefanecha"?

2. ... "Ve'samta Sakin Belo'echa"?

3. ... "Im Ba'al Nefesh atah"?

2)

(a)Rav Nachman bar Yitzchak ascribed the ostracization of the Kutim - to the image of a dove that was found on Har Gerizim (see Tosfos DH 'be'Rosh Har Gerizim') which the Kutim worshipped.

(b)Despite the fact that only a minority of Kutim resided on Har Gerizim, Rebbi Meir decreed on all the Kutim - because he contends with the minority.

(c)The simple explanation of the Pasuk (with reference to a Talmid sitting in front of his Rebbe) ...

1. ... "Ki Seishev Lilchom es Moshel, Bin Tavin es asher Lefanecha" is that - when a person sits down to learn with his Rebbe, if he knows that the latter is able to answer his questions he should ask; but if not, he should refrain from asking (in order not to embarrass him)'.

2. ... "Ve'samta Sakin Belo'echa" ... is that - one should, in the latter case, shut up like a clam. Whereas ...

3. ... Im Ba'al Nefesh atah" - if one is really keen to have his questions answered, then he should go and find another Rebbe.

3)

(a)When Rebbi Avahu sent Rebbi Yitzchak ben Yosef to fetch wine from the Kutim, he had a similar experience as Rebbi Shimon ben Elazar. What did Rebbi Ami and Rebbi Asi do when Rebbi Avahu reported what happened to them?

(b)In which regard had a. Rebbi Meir and b. Rabban Gamliel B'no shel Rebbi decree on the Kutim?

(c)Then why did Rebbi Ami and Rebbi Asi need to issue a fresh decree?

(d)Does this mean that Rebbi Ami and Rebbi Asi were more influential than Rebbi and Rabban Gamliel?

3)

(a)When Rebbi Avahu sent Rebbi Yitzchak ben Yosef to fetch wine from the Kutim, he had a similar experience to that of Rebbi Shimon ben Elazar. When Rebbi Avahu reported what happened to Rebbi Ami and Rebbi Asi - they followed in the footsteps of Rebbi Meir and Rabban Gamliel B'no shel Rebbi, and decreed that they should have the Din of real Nochrim (Ovdei Kochavim Gemurim).

(b)Rebbi Meir had decreed - on their wine, and Rabban Gamliel - on their Shechitah.

(c)Nevertheless, Rebbi Ami and Rebbi Asi needed to issue a fresh decree - because the generation did not accept the previous decrees (like we saw in the cases of Rebbi Yochanan and Rebbi Asi).

(d)This was not because Rebbi Ami and Rebbi Asi were more influential than Rebbi and Rabban Gamliel B'no shel Rebbi - but that (bearing in mind that a Rabbinical decree that is initially rejected by the people is not binding on them) in the earlier generations, the people had closer ties with the Kutim, and found it difficult to accept the decrees. Whereas later, their association with them decreased.

4)

(a)Rav Nachman bar Yitzchak explains ke'Ovdei Kochavim Gemurim to mean Levateil R'shus Velitol Reshus (regarding the Din of Eiruv Chatzeiros). What is the Din of Mevateil R'shus ve'Nosein Reshus with regard to ...

1. ... a Yisrael? What sort of Kinyan is required?

2. ... a Nochri or a Kuti?

(b)When does a Mumar Lechalel Shabbasos have the Din of a Yisrael, and when does he have the Din of a Nochri?

4)

(a)Rav Nachman bar Yitzchak explains ke'Ovdei Kochavim Gemurim to mean Levateil R'shus Ve'litol R'shus (regarding the Din of Eiruv Chatzeiros). The Din of 'Mevateil R'shus ve'Nosein R'shus with regard to ...

1. ... a Yisrael is that - a person who forgot to participate in the Eruv before Shabbos may be Mavateil his R'shus to the other members of the Mavoy or the Chatzer (even on Sabbos), thereby enabling them to carry. No Kinyan is required.

2. ... a Nochri or a Kuti - will only take effect if he rents his rights in the Chatzer or in his house to the other members before Shabbos.

(b)A Mumar Lechalel Shabbasos has the Din of a Yisrael - if he observes Shabbos in public (even if he does not so in private), and the Din of a Nochri - if he desecrates Shabbos in public.

5)

(a)When Rebbi Zeira and Rav Asi arrived together at an inn in Ya'i, what did the innkeeper offer them?

(b)Why did Rebbi Zeira refrain from eating them?

(c)What did Rav Asi reply when Rebbi Zeira queried him on the fact that he ate Ta'aroves D'mai?

(d)What was Rebbi Zeira's reaction to that?

5)

(a)When Rebbi Zeira and Rav Asi arrived together at an inn in Ya'i - the innkeeper offered them well-roasted eggs which were subsequently mixed with wine.

(b)Rebbi Zeira refrained from eating them - because the residents of Ya'i were Amei-ha'Aretz, whose wine was D'mai, which needed to be Ma'asered before it could be drunk.

(c)When Rebbi Zeira queried Rav Asi on the fact that he ate Ta'aroves D'mai - the latter replied that he had not realised the problem.

(d)Rebbi Zeira's reaction to that was that - based on the principle that we cited earlier (regarding Tzadikim eating forbidden food) if Rav Asi inadvertently ate Ta'aroves D'ami, then there must be a Heter to eat it.

6)

(a)What does the Beraisa say about someone who buys from an Am ha'Aretz wine to mix with a fish-hash or a beverage called Aluntis, oats to add to a bean-stew, or lentils to add to Resisin?

(b)And what does the Tana rule with regard to subsequently eating the mixture?

(c)What does another Beraisa rule in the case of someone who gives his neighbor (the wife of an Am ha'Aretz) a dough to bake or a pot to cook ...

1. ... S'tam?

2. ... with instructions to use her own ingredients?

(d)How does the Seifa of this Beraisa appear to clash with Rebbi Zeira's Beraisa?

6)

(a)The Beraisa says that someone who buys from an Am ha'Aretz wine to mix with a fish-hash or a beverage called Aluntis, oats to add to a bean-stew, or lentils to Resisin - has transgressed the Din of D'mai (since when he bought them, they were not yet mixed).

(b)And the Tana rules that - one is nevertheless permitted to eat the mixture, because now that it is already mixed, Ta'aroves D'mai is permitted Lechatchilah (proving Rebbi Zeira'a theory).

(c)The Tana rules that someone who gives his neighbor (the wife of an Am ha'Aretz) a dough to bake or a pot to cook ...

1. ... S'tam - does not need to worry about the dough or the spices being Shevi'is and Ma'aser (since we do not suspect that she may have switched the dough or the spices with her own, which would be D'mai).

2. ... with instructions to use her own ingredients - must suspect that she may have exchanged the ingredient, and that what she returns contains Shevi'is and is un'Ma'asered (and is D'mai).

(d)The Seifa of this Beraisa appears to clash with Rebbi Zeira's Beraisa in that - it forbids what the neighbor returns even though it is only Ta'aroves D'mai.

7)

(a)We answer that the fact that the Talmid-Chacham issued instructions makes it worse. Why is that?

(b)According to Rafram, it is the yeast in the case of the bread and the spices in that of the cooked dish, that are different. Why is that?

(c)We query the Reisha of the latter Beraisa (which suggests that we do not suspect the neighbor of switching the doughs) from a Mishnah in D'mai. What does the Tana there say about someone who gives a dough that he prepared from crops that he has not yet Ma'asered to his mother-in-law to bake on his behalf?

(d)What does this Mishnah now prove that poses a Kashya on the previous Beraisa?

(e)To answer the Kashya, we cite Rebbi Yehudah in the Beraisa itself. What reason does *he* give to explain why the Tana Kama presents a case concerning specifically a mother-in-law?

7)

(a)We answer that the fact that the Talmid-Chacham issued instructions makes it worse - because, by making the neighbor's wife his Shali'ach to mix in her own ingredients, it is as if he mixed them himself.

(b)According to Rafram, it is the yeast in the case of the bread and the spices in that of the cooked dish that are different - because yeast and spices are added for their taste, and whatever gives taste does not become Bateil.

(c)We query the Reisha of the latter Beraisa (which suggests that we do not suspect the neighbor of exchanging the doughs) from a Mishnah in D'mai, where the Tana rules that - someone who gives a dough that he prepared from crops that he has not yet Ma'asered, to his mother-in-law to bake on his behalf - is obligated to Ma'aser them, both before he gives it to her and after she has returned the baked bread.

(d)This Mishnah now proves that - a person is suspected of switching the ingredients that he receives to bake or cook on somebody else's behalf (posing a Kashya on the previous Beraisa).

(e)To answer the Kashya, we cite Rebbi Yehudah in the Beraisa itself, who explains that the Tana Kama presents a case concerning specifically a mother-in-law - because she is concerned that her son-in-law should have the best, and that she should not need to feel embarrassed in front of her daughter (implying that we do not generally suspect others of exchanging).

8)

(a)We ask further from another Mishnah in D'mai. What does the Tana there say about someone who gives the wife of the inn-keeper, his host, a dough to bake?

(b)Why must he Ma'aser the bread that she returns to him?

(c)How do we reconcile this with the initial Beraisa, which does not suspect exchanging the food that one gives him to prepare?

8)

(a)We ask further from another Mishnah in D'mai, where the Tana rules that someone who gives the wife of the inn-keeper, his host, a dough to bake - is obligated to Ma'aser it both before giving it to her and after receiving from her the baked bread.

(b)He must Ma'aser the bread that she returns to him - because we suspect that she may have exchanged it.

(c)To reconcile this with the initial Beraisa which does not suspect exchanging, we conclude that - the wife of an inn-keeper too, is different, inasmuch as she feels embarrassed that she is eating warm, fresh bread, whilst the Talmid-Chacham eats bread that is not fresh.

6b----------------------------------------6b

9)

(a)The Tana Kama of another Beraisa permits the wife of a Chaver to help the wife of an Am ha'Aretz grind her corn, as long as she is Tamei, but not when she is Tahor. What is a Chaver?

(b)What is the reason for ...

1. ... the latter ruling?

2. ... the former ruling?

(c)Rebbi Shimon ben Elazar forbids it even when she is Tamei. Why is that?

(d)What problem does Rebbi Shimon ben Elazar's ruling now create?

(e)Rav Yosef replies that, like in the previous cases, the well-meaning wife of the Am ha'Aretz finds herself a Heter. Which Heter?

9)

(a)The Tana Kama of another Beraisa permits the wife of a Chaver - (a Talmid-Chacham who has undertaken to eat his Chulin be'Taharah) to help the wife of an Am ha'Aretz grind her corn, as long as she is Tamei, but not when she is Tahor.

(b)The reason for ...

1. ... the latter ruling is - because since she is used to eating the food she prepares, we are afraid that she will forget (that she is working with the corn belonging to an Am ha'Aretz), and will inadvertently take some and put it in her mouth.

2. ... the former ruling is - because as the wife of a Chaver, she is generally careful, when she is Tamei, to keep a distance between the Taharos with which she is working and herself (to avoid touching the food), so there is nothing to be afraid of.

(c)Rebbi Shimon ben Elazar forbids it even when she is Tamei - because he is afraid that her friend will hand her some kernels to eat ...

(d)... creating a problem, inasmuch as - if we are afraid that the wife of the Am ha'Aretz will steal corn from her husband to give it to the wife of the Talmid-Chacham, how much more should we suspect that a woman will exchange one item for another.

(e)Rav Yosef replies that, like in the previous cases, the well-meaning wife of the Am ha'Aretz finds herself a Heter - because, based on the Pasuk "Lo Sachsom Shor be'Disho", she thinks that the woman who is helping her deserves to eat from what she is working, no less than an animal (even though it does not really apply in this case [see Maharsha] DH 'Nosenes lo').

10)

(a)What did Rebbi Yehoshua ben Ziruz testify before Rebbi (his brother-in-law) that prompted him to permit the vegetables and fruit of Beis-Sha'an, without having to separate Ma'asros?

(b)How will we justify this leniency, in light of the fact that the produce of Chutz la'Aretz (regarding countries close to Eretz Yisrael) must be Ma'asered mi'de'Rabbanan?

(c)Seeing as Rebbi Meir and Rebbi both lived after the Churban, on what basis were Terumos and Ma'asros min ha'Torah still applicable in their time?

(d)On what grounds did the members of Rebbi's father's family object to Rebbi's ruling?

10)

(a)Rebbi Yehoshua ben Ziruz testified before Rebbi (his brother-in-law) that - Rebbi Meir ate a vegetable leaf without taking Ma'aser from it, prompting the latter to permit the vegetables and fruit of Beis-Sha'an, without having to separate Ma'asros.

(b)We can justify this leniency, in spite of the fact that the produce of Chutz la'Aretz (regarding countries close to Eretz Yisrael) must be Ma'asered mi'de'Rabbanan - by confining the latter ruling to the species whose T'rumos and Ma'asros in Eretz Yisrael are d'Oraysa, whereas vegetables and fruit (except for grapes and olives) are only Chayav mi'de'Rabbanan in Eretz Yisrael (and the Rabbanan did not therefore decree on them in Chutz la'Aretz).

(c)Even though Rebbi Meir and Rebbi both lived after the Churban, T'rumos and Ma'asros were still applicable min ha'Torah in their time - because even though the first Kedushah (of Yehoshua) became Bateil with the Churban Bayis Rishon, the second Kedushah (of Ezra) was permanent, and did not become Bateil with the second Churban.

(d)The members of Rebbi's father's family objected to Rebbi's ruling - on the grounds of his having broken with family tradition (which considered Beis Sha'an subject to Ma'assros).

11)

(a)In reply, Rebbi quoted a Pasuk in Melachim, in connection with Nechushtan. What was Nechushtan?

(b)What did Rebbi comment on the Pasuk, which records the fact that Chizkiyahu ha'Melech destroyed it (because the people were treating it as if it was a deity)?

(c)How did he explain the phenomenon?

(d)What does this have to do with the episode in Beis Sha'an?

11)

(a)In reply, he quoted a Pasuk in Melachim, in connection with Nechushtan - a synonym for the copper snake of Moshe.

(b)Rebbi commented on the Pasuk, which records the fact that Chizkiyahu ha'Melech destroyed it (because the people were treating it as if it was a deity) - how remarkable it was that the kings Asa and Yehoshafat, who had gone out of their way to destroy all Avodah from Eretz Yisrael, seemed to have overlooked Nechushtan.

(c)And he explained the phenomenon - with the principle Makom Hinichu Lo Avosav Lehisgader bo (Sometimes, Hash-m causes someone to forget something, so that somebody else can come and receive credit for doing it).

(d)Likewise - Rebbi's ancestors did not previously think of exempting Beis Sha'an from T'rumos and Ma'asros, so that Rebbi could come and receive credit for doing it.

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