1)

(a)What does Rava say about someone who gives hia wife a Get on condition that she pays him two hundred Zuz, which he subsequently accepts ...

1. ... willingly?

2. ... against his will?

(b)How does he extrapolate the latter ruling from Hillel's Takanah?

(c)On what grounds does Rav Papa (or Rav Ashi) query Rava's proof? In what way is Hillel's case different than Rava's case of Get?

1)

(a)Rava rules that if someone gives a woman a Get on condition that she gives him two hundred Zuz, which he subsequently accepts ...

1. ... willingly - she is divorced.

2. ... against his will - the Get is invalid.

(b)He extrapolates the latter ruling - from the fact that Hillel needed to institute a Takanah, indicating that normally, what a person receives against his will is not considered his.

(c)Rav Papa (or Rav Ashi) queries Rava's proof however - on the grounds that Hillel is speaking about a case where the recipient is not present. Perhaps, in a case where he is - even he would agree that what a person receives against his will is considered his.

2)

(a)What does Rava therefore rule in the two cases of Get, in the second Lashon?

(b)And what objection does Rav Papa (or Rav Ashi) raise this time?

2)

(a)Consequently, in the second Lashon, Rava rules that - either way, in his presence, the Get is valid, irrespective of whether he received the money willingly or not, and Hillel made his Takanah specifically when the recipient is not present.

(b)And this time Rav Papa (or Rav Ashi) objects - on the grounds that perhaps Hillel instituted his Takanah in a case where the owner was absent (not to preclude a case where he was present, only) - because that happened to be the case with which he was dealing, but in reality, there is no difference between whether the recipient is present or absent (like Rava ruled in the first Lashon).

3)

(a)What does the Tana Kama in our Mishnah preclude from the K'lal that whatever is inside the walls of the town is included in Batei Arei Chomah?

(b)What does Rebbi Meir say?

(c)According to Rebbi Yehudah in our Mishnah, a house in the wall does not have the Din of Batei Arei Chomah. What does Rebbi Shimon say?

3)

(a)The Tana Kama in our Mishnah precludes from the K'lal that whatever is inside the walls of the town is included in Batei Arei Chomah - fields.

(b)Rebbi Meir - includes them.

(c)According to Rebbi Yehudah in our Mishnah, a house in the wall does not have the Din of Batei Arei Chomah. Rebbi Shimon maintains that - the outer wall of the house is considered the wall of the town, rendering the town a walled one.

4)

(a)In what connection does Rebbi Yehudah in a Beraisa list olive-presses, bathhouses, cupboards, dove-cots, and various-shaped pits?

(b)He learns this from the words "... asher ba'Ir" (in the Pasuk in B'har "ve'Kam ha'Bayis asher ba'Ir asher lo Chomah). What does "Bayis" then come to preclude (according to the explanation of Rav Chisda Amar Rav Ketina)?

(c)What does Rebbi Meir hold?

(d)Rebbi Meir includes fields too, from "Asher ba'Ir". To explain why the Torah then writes "Bayis", Rav Chisda Amar Rav Ketina explains that Rebbi Meir and Rebbi Yehudah really argue over Chulsos and Metzulah. What does he mean by that?

(e)What will Rebbi Meir then hold by a regular field?

4)

(a)Rebbi Yehudah in a Beraisa - incorporates olive-presses, bathhouses, cupboards, dove-cots, and various-shaped pits in the Din of Batei Arei Chomah.

(b)He learns this from the words "Asher ba'Ir", whilst "Bayis", in his opinion - comes to preclude fields.

(c)Rebbi Meir includes fields too, from "Asher ba'Ir" (in the Pasuk in B'har "ve'Kam ha'Bayis asher ba'Ir asher 'lo' Chomah). And "Bayis", Rav Chisda Amar Rav Ketina explains, then comes to exclude - a stone quarry and a sand-pit which are technically fields.

(d)Rebbi Meir does not preclude them - since they do not serve the purpose of a field.

(e)But as far as a regular field is concerned - Rebbi Meir concedes that "Bayis" precludes it from the Din of Batei Arei Chomah.

5)

(a)Rebbi Yochanan explains that Rebbi Yehudah (who precludes a house in the wall of the town) and Rebbi Shimon (who includes it) argue over the Pasuk in Yehoshua (in connection with Rachav ha'Zonah) "Ki Beisah be'Kir ha'Chomah, u'va'Chomah hi Yoshaves". How does ...

1. ... Rebbi Shimon translate it?

2. ... Rebbi Yehudah explain it?

5)

(a)Rebbi Yochanan explains that Rebbi Yehudah (who precludes a house in the wall of the town) and Rebbi Shimon (who includes it) argue over the words "u'va'Chomah hi Yoshaves" (in the Pasuk in Yehoshua [in connection with Rachav ha'Zonah] "Ki Beisah be'Kir ha'Chomah, u'va'Chomah hi Yoshaves"), which ...

1. ... Rebbi Shimon - translates as "because Rachav was living in a walled town", whereas ...

2. ... Rebbi Yehudah explains it to mean that- she was living inside the wall of the town (but not in a walled town).

6)

(a)What does our Mishnah rule with regard to a town surrounded by houses (which form a natural wall, but not by a built one), or by one that was built after the time of Yehoshua bin Nun?

(b)How does the Tana now define a town, with regard to Batei Arei Chomah? What is its minimum size?

(c)In what respect does the Tana now list the following towns the old Katzrah of Tzipori, Chakrah of Gush Chalav, the old Yudfas, Gamla, G'dod, Chadid and Ono'?

(d)Which other town does the Tana include in the list?

6)

(a)Our Mishnah rules that a town surrounded by houses (which form a natural wall), but not by a built one, or by one that was built after the time of Yehoshua bin Nun - does not have the Din of a walled town (regarding the Din of 'Batei Arei Chomah').

(b)The Tana defines a town as (with regard to Batei Arei Chomah) - as one that contains at least three Chatzeiros each comprising two houses.

(c)And the Tana lists 'the old Katzrah of Tzipori, Chakrah of Gush Chalav, the old Yudfas, Gamla, G'dod, Chadid and Ono' - as examples of walled towns.

(d)The other town that the Tana includes in the list is - Yerushalayim.

7)

(a)The Beraisa Darshens from "Chomah" that an outer wall formed entirely of houses is not considered a wall in this regard, and it precludes Teverya from the definition of a walled town from "Saviv". Why would we have otherwise included it?

(b)What does Rebbi Elazar b'Rebbi there learn from the fact that "lo" in the Pasuk "asher lo Chomah" is spelt with both a 'Vav' and an 'Alef'?

(c)How does Abaye explain the Beraisa 'Gamla be'Galil, u'Gedud be'Eiver ha'Yardein, va'Chadid, ve'Ono vi'Yerushalayim bi'Yehudah'?

(d)How does Rava explain it, bearing in mind that the Beraisa omits some of the towns mentioned in our Mishnah?

(e)Why did the Tana omit them?

7)

(a)The Beraisa Darshens from "Chomah" that an outer wall formed entirely of houses is not considered a wall in this regard, and it precludes Teverya from the definition of a walled town from "Saviv", which we would otherwise have included - because its fourth side comprises the sea.

(b)Rebbi Elazar b'Rebbi there learns from the fact that "lo" in the Pasuk "asher Lo Chomah" is spelt with both a 'Vav' and an 'Alef' that - any town surrounded by a wall in the days of Yehoshua is considered a walled town, even though that wall no longer exists.

(c)Abaye explains the Beraisa 'Gamla be'Galil, u'Gedud be'Eiver ha'Yardein, va'Chadid, ve'Ono vi'Yerushalayim bi'Yehudah' to mean that - all the towns up to Gamla in the Galil, G'dud in Eiver ha'Yardein, and Chadid, Ono and Yerushalayim in Yehudah were walled.

(d)Bearing in mind that the Beraisa omits some of the towns mentioned in our Mishnah, Rava explains it to mean that - all those names mentioned by the Tana, come to preclude towns elsewhere with a similar name from the Din of a walled town.

(e)And the reason that the Tana omitted the remaining towns - is because there are no other places elsewhere with the same name.

32b----------------------------------------32b

8)

(a)We query our Mishnah from a Beraisa, which states (in connection with Yerushalayim) 'Ein ha'Bayis Chalut bah'. What is the reason for this?

(b)In light of that Beraisa , how does Rebbi Yochanan explain the insertion of Yerushalayim in our Mishnah?

(c)Rav Ashi resolves the discrepancy by citing Rav Yosef. What did Rav Yosef say (in Makos) about the town Kadeish?

8)

(a)We query our Mishnah from a Beraisa, which states (in connection with Yerushalayim) 'Ein ha'Bayis Chalut bah' - because the Tana holds that Yerushalayim was not distributed among the tribes (in which case nobody would have owned the house in the first place).

(b)In light of that Beraisa, Rebbi Yochanan explains that our Mishnah inserts Yerushalayim - as an example of a town surrounded by a wall (even though the Dinim of Batei Arei Chomah do not pertain to it).

(c)Rav Ashi resolves the discrepancy by citing Rav Yosef who said (in Makos) that - there were two towns by the name of Kadeish, likewise there were two towns called Yerushalayim, and our Mishnah is referring to the lesser-known one.

9)

(a)How does Rebbi Yishmael b'Rebbi Yossi explain the fact that our Mishnah only lists certain towns, omitting many others? What does he mean by Kidshum?

(b)Which major principle forms the basis of his opinion?

(c)What does the same Tana say in another Beraisa that clashes with this?

(d)One possible answer is that the two Beraisos constitute two opinions in Rebbi Yishmael b'Rebbi Yossi. What is the other? If the author of the second Beraisa is not Rebbi Yishmael b'Rebbi Yossi, who is it?

9)

(a)Rebbi Yishmael b'Rebbi Yossi explains the fact that our Mishnah only lists certain towns, omitting many others - by explaining that, upon their return from Bavel, they happened to find these towns, which Beis-Din then sanctified with two Todos and Shir (as we learned in Shevu'os0.

(b)The major principle that forms the basis of his opinion is - Kedushah Rishonah Kidshah le'Sha'atah ve'Lo Kidshah le'Asid Lavo (The first Kedushah of Yehoshua was sanctified for that era only, but did not extend to the era of the second Beis ha'Mikdash).

(c)The same Tana says in another Beraisa that - there were many more towns which were surrounded by walls, and that in fact, any town that is traditionally known to have been walled from the days of Yehoshua is considered a walled town, due to the principle Kedushah Rishonah Kidshah le'Sha'atah ve'Kidshah le'Asid Lavo.

(d)One possible answer is that the two Beraisos constitute two opinions in Rebbi Yishmael b'Rebbi Yossi. Alternatively, the author of the second Beraisa is not Rebbi Yishmael b'Rebbi Yossi, but - his brother, Rebbi Elazar b'Rebbi Yossi ...

10)

(a)What does Rebbi Elazar b'Rebbi Yossi say about the fact that the word "lo" in the Pasuk "asher lo Chomah" is written with both a 'Vav' and an 'Alef'?

(b)What does this prove?

(c)What problem do we have with the Pasuk in Nechemyah (in connection with the returnees from Galus Bavel) "Vaya'asu Kol ha'Kahal ... Succos ... ki Lo Asu mi'Yemei Yoshu'a bin Nun"?

(d)We therefore explain that the Pasuk is coming to compare the advent of Ezra to Eretz Yisrael to that of Yehoshua. In which two regards (besides the resumption of Sh'mitin and Yovlos) does it compare them?

10)

(a)Rebbi Elazar b'Rebbi Yossi extrapolates from the fact that the word "lo" in the Pasuk "asher lo Chomah" is written with both a 'Vav' and an 'Alef' that - any town surrounded by a wall in the days of Yehoshua is considered a walled town, even though that wall no longer exists (as we learned on the previous Amud) ...

(b)... a proof that he holds Kedushah Rishonah Kidshah le'Sha'atah ve'Kidshah le'Asid Lavo.

(c)The problem with the Pasuk in Nechemyah (in connection with the returnees from Galus Bavel) "Vaya'asu Kol ha'Kahal ... Succos ... ki Lo Asu mi'Yemei Yashu'a bin Nun" is - how it is possible that Tzadikim of the caliber of David ha'Melech would have allowed such a situation to continue without doing anything about it?

(d)We therefore explain that the Pasuk is coming to compare the advent of Ezra to that of Yehoshua (besides the resumption of Sh'mitin and Yovlos) - as regards sanctifying the walled towns and the resumption of Ma'asros ...

11)

(a)What does the current D'rashah prove?

(b)How do they also Darshen this from the Pasuk in Nitzavim "Vehevi'acha Hash-m Elokecha el ha'Aretz asher Yarshu Avosecha Viyerishtah"?

(c)How do those who hold ' ... Kidshah le'Asid Lavo' interpret the Pasuk? What does this have to do with ...

1. ... a Succah?

2. ... Yehoshua bin Nun? How does it also explain the missing 'Hey' in "Yehoshua"?

(d)Why was Moshe Rabeinu then not taken to task for not doing the same thing?

(e)How does this opinion explain the Pasuk in Nitzavim ("ve'Hevi'acha Hash-m ... asher Yarshu Avosecha vi'Yerishtah")?

11)

(a)The current D'rashah is the source of those who hold Kedushah Rishonah Kidshah le'Sha'atah, ve'Lo Kidshah le'Asid Lavo.

(b)They also Darshen this from the latter part of the Pasuk "Vehevi'acha Hash-m Elokecha el ha'Aretz asher Yarshu Avosecha Viyerishtah" - which, they explain, comes to compare the second arrival in Eretz Yisrael (under Ezra) to the first (under Yehoshua), which required sanctification.

(c)Those who hold ... Kidshah le'Asid Lavo interpret the Pasuk (not as a comparison but) - as a contrast between Ezra, who prayed for the abolition of Avodah-Zarah ...

1. ... a merit which shielded over that generation like a Succah, on the one hand, and ...

2. ... Yehoshua bin Nun - on the other, who failed to do so, which is why his name is spelt there Yeshu'a without the 'Hey'.

(d)Moshe Rabeinu however, was not taken to task for not doing the same thing - because he did not have the merit of Eretz Yisrael to back him up (and he knew that his Tefilos in this area would not be answered).

(e)According to this opinion, what the Pasuk "ve'Hevi'acha Hash-m ... asher Yarshu Avosecha vi'Yerishtah" means is - since the generation of Yeshoshua had taken possession of the land, they automatically inherited it too (and it required no further sanctification).

12)

(a)What do we learn from the Pasuk in B'har "u'Kerasem D'ror ba'Aretz le'Chol Yoshvehah"?

(b)As a result of this D'rashah, at which stage during the era of the first Beis-Hamikdash did they stop observing the Yovel?

(c)What problem does this create with the earlier Beraisa (that they resumed the counting of Sh'mitin and Yovlos when they returned from Bavel)? How many people actually returned to Eretz Yisrael at that time?

(d)What additional condition do we learn from "le'Chol Yoshvehah", besides the fact that all of the inhabitants must live in the land?

12)

(a)We learn from the Pasuk in B'har "u'Kerasem D'ror ba'Aretz le'Chol Yoshvehah" that - Yovel applies only when all of Yisrael are living in the land.

(b)As a result of this D'rashah, they stopped observing the Yovel - when Sancheriv exiled Reuven, Gad and half of Menasheh.

(c)The problem this creates with the earlier Beraisa (that they resumed the counting of Sh'mitin and Yovlos when they returned from Bavel) is that - seeing as only forty-two thousand three hundred and sixty exiles returned from Bavel, on what grounds did they resume observing the Yovel?

(d)We also learn from "le'Chol Yoshvehah" that besides most of the inhabitants living in the land - each tribe must also be residing in its own designated location.

13)

(a)How does Rav Nachman bar Yitzchak solve the problem? Why would they need to count the Yovlos, even if they did not actually observe its Halachos?

(b)We ask that this is fine according to the opinion of the Rabbanan, but not according to that of Rebbi Yehudah. Which Rebbi Yehudah?

(c)How will we then explain the Beraisa according to him?

13)

(a)Rav Nachman bar Yitzchak solves the problem by answering that - even though the Halachos of Yovel did not apply, they nevertheless needed to count the Yovlos, for the Sh'mitin to fall at the right time (since the cycle after the forty-ninth year begins only after the Yovel [whether one observes the relevant Halachos or not] in the fifty-first year).

(b)We ask that this is fine according to the opinion of the Rabbanan as we just explained, but not according to that of Rebbi Yehudah - in whose opinion the next Sh'mitah cycle runs concurrently with the Yovel, in the fiftieth year (in which case it is unnecessary to count the Yovlos as long as they do not apply).

(c)And we conclude that - the Beraisa cannot go according to Rebbi Yehudah.

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