1)

(a)Who needs to add a fifth (which is actually twenty-five percent) of the amount when redeeming Ma'aser Sheni?

(b)According to the Tana Kama of the Beraisa, a woman is obligated to add a fifth when redeeming Ma'aser Sheni (which we initially think belongs to her husband). What does Rebbi Shimon ben Elazar in the name of Rebbi Meir say?

(c)Why can the Tana not be referring to when ...

1. ... both the Ma'aser and the money belong to her husband?

2. ... the Ma'aser belongs to her husband and the money is hers?

1)

(a)Only the owner needs to add a fifth (which is actually twenty-five percent) of the amount when redeeming Ma'aser Sheni, as the Torah writes in Korach, "mi'Ma'asro".

(b)According to the Tana Kama of the Beraisa, a woman is obligated to add a fifth when redeeming Ma'aser Sheni (which we initially think belongs to her husband). Rebbi Shimon ben Elazar in the name of Rebbi Meir maintains that she is not.

(c)The Tana cannot be referring to when ...

1. ... both the Ma'aser and the money belong to her husband because then she would merely be a Shali'ach (in which case even Rebbi Meir would agree that she is obligated to add a fifth).

2. ... the Ma'aser belongs to her husband and the money is hers because then, even the Chachamim would be forced to agree that she is Patur from adding a fifth, seeing as it is not "Ish mi'Ma'asro".

2)

(a)So we try to establish the case when someone else gave her the money on the express condition that she redeems her husband's Ma'aser. What is then the basis of their Machlokes?

(b)What problem does this explanation create regarding our interpretation of the Machlokes between Rebbi Meir and the Chachamim in our Mishnah (regarding 'be'Kesef Al-Yedei Atzmo')?

(c)Abaye answers 'Eipuch'. Why must this mean that we switch the opinions of the current Machlokes and not that of the Mishnah?

2)

(a)So we try to establish the case when someone else gave her the money on the express condition that she redeems her husband's Ma'aser, and the basis of their Machlokes is whether whatever a woman acquires belongs to her husband (in which case, since both the Ma'aser and the money are his, she is obligated to add a fifth [the Rabanan]), or that the condition is effective, and the money remains hers (in which case it is not "mi'Ma'asro" and she is Patur from adding a fifth [Rebbi Meir]).

(b)The problem that this interpretation creates regarding the Machlokes between Rebbi Meir and the Chachamim in our Mishnah (regarding 'be'Kesef Al-Yedei Atzmo') is that they appear to have reversed their opinions (e.g. the Rabanan there hold that her husband does not acquire the money, whereas here they hold that he does).

(c)Abaye answers 'Eipuch', which must mean that we switch the opinions of the current Machlokes and not the previous one because a Mishnah always overrides a Beraisa.

3)

(a)Rava retains the Machlokes as it stands. He establishes the Beraisa by Ma'aser that the woman inherited from her father, and the basis of their Machlokes is equivalent to an old Machlokes of theirs regarding the status of Ma'aser Sheni. Which Machlokes?

(b)How do we establish the Beraisa? Under which category does this property fall?

(c)How will we now explain the opinion of ...

1. ... Rebbi Meir?

2. ... the Rabanan?

3)

(a)Rava retains the Machlokes as it stands. He establishes the Beraisa by Ma'aser that the woman inherited from her father, and the basis of their Machlokes is equivalent to an old Machlokes of theirs regarding the status of Ma'aser Sheni whether Ma'aser belongs to Hash-m (and is therefore Hekdesh) or to the owner (in which case it is Chulin).

(b)We establish the Beraisa by a woman who inherited Ma'aser Sheni from her father, which falls under the category of Nichsei Milug.

(c)Their Machlokes is now that in the opinion of ...

1. ... Rebbi Meir her husband does not obtain any rights in the fruit, seeing as they do not belong to his wife (who only acquires the right to eat it from Hash-m's table. Consequently seeing as she uses her money to redeem it, she is obligated to add a fifth). Whereas ...

2. ... the Rabanan the fruit is Chulin, and her husband therefore obtains the right to eat it like any other fruit. Consequently, she is not obligated to add a fifth.

4)

(a)What does the Tana of the Beraisa insert in the list of things that enable an Eved Kena'ani to go free, besides Shen v'Ayin?

(b)From which category of principles of Rebbi Yishmael do we propose to learn the other twenty-four main limbs?

(c)Which two characteristics do they all share?

(d)What problem do we have with learning a 'Mah Matzinu' from two sources?

4)

(a)Besides Shen v'Ayin, the Tana of the Beraisa inserts in the list of things that enable an Eved Kena'ani to go free any one of the twenty-four main limbs (should the master cause them to become blemished).

(b)We propose to learn the other twenty-four main limbs from a 'Mah Matzinu' (the equivalent of a Binyan Av).

(c)The two characteristics that they all share are that they are revealed (i.e. external) and incurable.

(d)The problem with learning a 'Mah Matzinu' from two sources is that this generally falls under the category of 'Shnei Kesuvim ha'Ba'im k'Echad', where we rule 'Ein Melamdin' (meaning that they are exceptions rather than the rule).

5)

(a)How do we resolve this problem? On what condition can we in fact, learn a Binyan Av from two Pesukim?

(b)Why does the Torah need to add ...

1. ... "Ayin", after having written "Shen"?

2. ... "Shen", after having written "Ayin"?

5)

(a)We resolve the problem by proving that both Pesukim are necessary, turning it into a Binyan Av from two Pesukim.

(b)The Torah needs to add ...

1. ... "Ayin", after having written "Shen" to teach us that the Eved only goes free for the removal of a tooth, which, like an eye, is irreplaceable (but not for a milk tooth).

2. ... "Shen", after having written "Ayin" to teach us that he goes free even though the tooth (unlike his eyes, appeared only after he was born).

24b----------------------------------------24b

6)

(a)How do we counter the suggestion that "Ki Yakeh" and "Shen v'Ayin" form a 'Klal u'Prat', in which case, we would not be able to include anything else?

(b)Which other condition is inherent in Shen v'Ayin, that we try to incorporate in the second Klal ("la'Chofshi Yeshalchenu")?

(c)What did we learn in a Beraisa which proves that this is not the case?

(d)Why in fact, does the Tana ignore the contention that only wounds which negate the use of the limb concerned send a slave to freedom? Why should that not be included in the 'Klal u'Prat u'Ch'lal'?

6)

(a)We counter the suggestion that "Ki Yakeh" and "Shen v'Ayin" are a 'Klal u'Prat', in which case, we would not be able to include anything else by pointing out that "la'Chofshi Yeshalchenu" is a Klal, turning it into a 'Klal u'Prat u'Ch'lal'.

(b)The other condition inherent in Shen v'Ayin, that we try to incorporate in the second Klal ("la'Chofshi Yeshalchenu") is that the wound negates the use of the limb concerned.

(c)We learned in a Beraisa however that if the master pulled out his hair or dislocated a bone (even assuming the latter to be permanent), the Eved goes free (despite the fact that it does not affect the use of the limb concerned [disproving our previous contention]).

(d)The Tana does ignore that contention because, the Pasuk "la'Chofshi Yeshalchenu" implies a Ribuy, which is more inclusive than an ordinary Klal.

7)

(a)What does another Beraisa say about a master who struck and wounded his slave's arm, which shriveled as a result, but which would later heal?

(b)If "la'Chofshi Yeshalchenu" is a Ribuy (rather than a Prat), why should he not go free too?

7)

(a)Another Beraisa says that a master who struck and wounded his slave's arm, which shriveled as a result, but which will later heal does not go free.

(b)Even though "la'Chofshi Yeshalchenu" is a Ribuy (rather than a Prat), he does not go free because we learn from the fact that the Torah writes "Shen v'Ayin", that only wounds that are similar to Shen v'Ayin in two ways go free.

8)

(a)Rebbi Shimon maintains that a slave who goes free in this way requires a Get Shichrur. What do Rebbi Eliezer and Rebbi Akiva say about that?

(b)What do Rebbi Meir and Rebbi Tarfon say?

(c)What compromise do the Machri'in Lifnei Chachamim make between Shen v'Ayin and the other twenty-four limbs?

(d)What did they really mean when they referred to the twenty-four limbs as a 'Kenas Chachamim'?

8)

(a)Rebbi Shimon maintains that a slave who goes free in this way requires a Get Shichrur Rebbi Eliezer and Rebbi Akiva agree with him.

(b)According to Rebbi Meir and Rebbi Tarfon he does not require a Get Shichrur.

(c)The Machri'in Lifnei Chachamim compromise between Shen v'Ayin, which do not require a Get Shichrur (because they are written explicitly in the Torah) and the other twenty-four limbs, which do, because they are a 'Kenas Chachamim' ...

(d)... though what they really mean is a Medrash Chachamim (not explicit in the Torah).

9)

(a)If the master struck the Eved on his ear and deafened him, or on his eye and blinded him, he goes free. What does the Beraisa mean when it adds 'ke'Neged Eino v'Eino Ro'eh, Keneged Ozno v'Eino Shome'a, Ein Eved Yotzei ba'Hem l'Cheirus'?

(b)What does ...

1. ... the Tana quoted by Rami bar Yechezkel say about a rooster which smashed a glass jar by crowing into it?

2. ... Rav Yosef quoting Bei Rav say about a horse that neighed or a donkey that brayed in the house and broke vessels?

(c)How did Rav Ashi answer Rav Shemen, who queried the previous Beraisa (which exempts someone who deafened or blinded a person by making a loud noise next to him because it is Gerama) from these two rulings?

(d)What does the Beraisa say about someone who causes his friend damage by giving him a shock?

9)

(a)If the master struck the Eved on his ear and deafened him or on his eye and blinded him, he goes free. When the Beraisa adds 'ke'Neged Eino v'Eino Ro'eh, Keneged Ozno v'Eino Shome'a, Ein Eved Yotzei ba'Hem l'Cheirus', it means that if the master struck the wall next to his eye or ear, and blinded or deafened him, he does not go free (because he is only guilty of 'Gerama', causing him to go blind and not of actually blinding him.

(b)The ...

1. ... Tana quoted by Rami bar Yechezkel rules that if a rooster smashed a glass jar by crowing into it the owner of the rooster is obligated to pay, and ...

2. ... Rav Yosef quoting Bei Rav rules that if a horse neighed or a donkey brayed in the house and broke vessels, the owner of the horse or the donkey is obligated to pay.

(c)Rav Ashi answer Rav Shemen, who queried the previous Beraisa (which exempts someone who deafened or blinded a person by making a loud noise next to him because it is Gerama) from these two rulings by drawing a distinction between animals (who become instinctively blinded and deafened by a loud blast next to their ear, and a human being, who is largely affected by the state of his nerves, over which he has control (Consequently, his going blind or deaf is partially his own fault).

(d)The Beraisa therefore rules that someone who causes his friend damage by giving him a shock is Patur according to Torah law, but Chayav mid'Rabanan.

10)

(a)What does the Beraisa say about a master who strikes the eye or the tooth of his slave ...

1. ... and weakens their function?

2. ... which is already weak, blinding him or deafening him completely?

(b)Having taught ...

1. ... the former case, why did the Tana find it necessary to add the latter?

2. ... the latter case, why did the Tana find it necessary to add the former?

10)

(a)The Beraisa rules that if a master strikes the eye or the tooth of his slave ...

1. ... and weakens their function the slave goes free (provided he can no longer use the eye or the tooth).

2. ... which is already weak, blinding him or deafening him completely the slave goes free, provided the eye and the tooth were still functioning before they were struck.

(b)Having taught ...

1. ... the former case, the Tana nevertheless found it necessary to add the latter because we might otherwise have thought that, since the limb concerned was not fully functional to begin with, the Eved does not go free.

2. ... the latter case, the Tana nevertheless found it necessary to add the former because we might otherwise have thought that, since he did not become completely blind, he does not go free.

11)

(a)What does ...

1. ... the Tana Kama of another Beraisa say about an Eved who asks his master who is a doctor, to paint his eye or to scrape his tooth, and he ends up by blinding him or by pulling out his tooth completely?

2. ... Raban Shimon ben Gamliel learn from the Pasuk "v'Chi Yakeh Ish Es Ein Avdo ... v'Shichasah"?

(b)The Rabanan Darshen "v'Shichasah" like Rebbi Eliezer. What does Rebbi Eliezer Darshen from "v'Shichasah" (with regard to a Shifchah Kena'anis giving birth)?

(c)Why do the Rabanan concede in this case that the Shifchah does not go free? In what basic way does this case differ from the previous one?

(d)Raban Shimon ben Gamliel learns the two cases from "Shicheis" "Shichasah" (giving us two Derashos from the same word). What do the Rabanan say to that?

11)

(a)

1. The Tana Kama of another Beraisa rules that if an Eved asks his master who is a doctor, to paint his eye or to scrape his tooth, and he ends up by blinding him or by pulling out his tooth completely the Eved can laugh at his master and go free.

2. Raban Shimon ben Gamliel learns from the Pasuk "v'Chi Yakeh Ish Es Ein Avdo ... v'Shichasah" that since the master did not intend to destroy the limb concerned, the Eved does not go free.

(b)The Rabanan Darshen "v'Shichasah" like Rebbi Eliezer, who explains that if the master, placing his hand into his Shifchah's womb (to help her give birth) blinds her baby, the Shifchah does not go free.

(c)The Rabanan concede in this case that the Shifchah does not go free because he did not intend to touch the limb that he wounded at all (turning the case into one of 'Mis'asek'), whereas in the previous case, where he intended to cure the limb concerned, it is included in "v'Shichasah", and the Eved goes free.

(d)Raban Shimon ben Gamliel learns the two cases from "Shicheis" "Shichasah" (giving us two Derashos from the same word). The Rabanan do not consider this to be two Derashos.

12)

(a)On what basis does Rav Sheshes rule that if the master removed his slave's blind eye from its socket, he goes free?

(b)We prove this from a Mishnah in Temurah. What does the Tana learn from the Pasuk in ...

1. ... Emor (in connection with Korbanos) "li'Retzonchem Tamim Zachar ba'Bakar ba'Kesavim u'va'Izim"?

2. ... Vayikra "v'Im min ha'Of Korbano"?

(c)Rebbi Chiya bar Ashi Amar Rav permits an Eved whose master severed his extra (sixth) finger to go free. How does Rav Huna qualify this ruling?

12)

(a)Rav Sheshes rules that if the master removed his slave blind eye from its socket, he goes free because he has now turned the Eved into a Mechusar Eiver (missing a limb).

(b)We prove this from a Mishnah in Temurah. The Tana learns from the Pasuk ...

1. ... Emor "li'Retzonchem Tamim Zachar ba'Bakar ba'Kesavim u'va'Izim" 'Tamus and Zachrus bi'Veheimah, v'Ein Tamus v'Zachrus b'Of' (a bird may be blemished and, even if it is an Olah, it does need to be a male).

2. ... Vayikra "v'Im min ha'Of Korbano" that only some birds are eligible to be brought as Korbanos, but not all birds (to preclude birds with a missing limb).

(c)Rebbi Chiya bar Ashi Amar Rav permits an Eved whose master severed his extra (sixth) finger to go free. Rav Huna qualifies this ruling restricting it to where the finger is in line with the other fingers (otherwise, it would not be any different than removing a growth on the hand, for which an Eved does not go free).

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