1)

(a)We cite a discrepancy between the Beraisa currently under discussion (she'bi'Fenim ve'she'bi'Metzora she'Lo li'Sheman Pesulos, she'Lo Mechuvanos, Kesheiros) and another Beraisa. What does the other Beraisa say regarding Metzora?

(b)Initially, Rav Yosef answers by establishing the former Beraisa like Rebbi Eliezer. In what regard does Rebbi Eliezer learn Asham from Chatas via the Hekesh "ka'Chatas ka'Asham"?

(c)What do we extrapolate from there that enables us to establish our Beraisa like Rebbi Eliezer?

(d)What problem do we have with Rav Yosef's answer? Which principle does it contravene?

1)

(a)We cite a discrepancy between the Beraisa currently under discussion (she'bi'Fenim ve'she'bi'Metzora she'Lo li'Sheman Pesulos, she'Lo Mechuvanos, Kesheiros) and another Beraisa, which rules (in connection with Metzora) - bein she'Lo li'Sheman, bein she'Lo Mechuvanos, Kesheiros.

(b)Initially, Rav Yosef answers by establishing the former Beraisa like Rebbi Eliezer who learns from Chatas (via the Hekesh "ka'Chatas ka'Asham"), that - Asham she'Lo li'Shemah is Pasul too.

(c)We extrapolate from there that - by the same token, Rebbi Eliezer will also include the Log Shemen shel Metzora (which is sprinkled together with the blood of the Asham) in the P'sul, by means of the Hekesh "es ha'Keves ha'Echad le'Asham ... ve'es Log Shamen", thereby establishing Rebbi Eliezer as the author of our Beraisa.

(d)The problem with Rav Yosef's answer is that - it contravenes the principle that, in the realm of Kodshim, one cannot learn one Hekesh from another .

2)

(a)Rava therefore establishes both Beraisos like the Rabbanan. What does he mean when he says ...

1. ... Ka'an Lehartzos?

2. ... Ka'an Lehachshir?

2)

(a)Rava therefore establishes both Beraisos like the Rabbanan. When he says ...

1. ... Ka'an Lehartzos, he means that - the Haza'os of a Metzora she'Lo li'Shemo are Pasul as regards rendering the Metzora Yotzei (to permit him to re-enter the Kahal and to eat Kodshim).

2. ... Ka'an Lehachshir, he means that - they are Kasher to the extent that the Kohanim are permitted to 'eat' the oil.

3)

(a)What does the Tana Kama of our Mishnah say about the seven branches of the Menorah, the seven lamp-holders, the two Parshiyos of the Mezuzah, and the four Parshiyos of the Tefilin? What do they all have in common?

(b)What do we learn from the Pasuk in Va'eschanan ...

1. ... (in connection with Mezuzah) "u'Chesavtam"?

2. ... in connection with Tefilin) "*Ve'hayu* le'Totafos"?

(c)What are the four Parshiyos of the Tefilin? What is the criterion that enables each of these Parshiyos to belong to this group?

(d)The Tana Kama includes the four Tzitzis on the four corners of one's garment in the list. What does Rebbi Yishmael say? What is the basis of their Machlokes?

3)

(a)The Tana Kama of our Mishnah rules that each of the seven branches of the Menorah, the seven lamp-holders, the two Parshiyos of the Mezuzah, and the four Parshiyos of the Tefilin - is crucial to the Mitzvah.

(b)We learn from the Pasuk in Va'eschanan ...

1. ... "u'Chesavtam" (which is the acronym of 'Kesivah Tamah') that - if even one letter is missing from a Mezuzah, the Mezuzah is Pasul.

2. ... "*Ve'hayu* le'Totafos" that - the same applies to the fout Parshiyuos of the Tefilin.

(c)The four Parshiyos of the Tefilin - (by each of which is written either "le'Totafos" or "le'Zikaron bein Einecha"), are 'Sh'ma', 'Ve'hayah im Shamo'a, 'Kadeish' and 'Vehayah ki Yevi'acha'.

(d)The Tana Kama includes the four Tzitzis on the four corners of one's garment in the list - because in his opinion, they are all part of one Mitzvah. Rebbi Yishmael considers them four independent Mitzvos, in which case, one corner is not Me'akev the other.

4)

(a)What do we learn from the word "Yih'yu" (in the Pasuk in Terumah, in connection with the Menorah) "Kaftoreihem u'Kenosam mimenu Yih'yu"?

(b)The Beraisa requires the Menorah to be made of an Eshes of gold, and not with G'ruta'os. What...

1. ... is an Eshes?

2. ... are G'ruta'os?

(c)What distinction does the Tana draw between the Din of gold and that of Eshes?

4)

(a)We learn from the word "Yih'yu" (in the Pasuk in Terumah) "Kaftoreihem u'Kenosam mimenu Yih'yu" - that each of the seven branches is crucial.

(b)The Beraisa requires the Menorah to be made of ...

1. ... an Eshes - a lump of gold, and not with ...

2. ... G'ruta'os - pieces.

(c)The distinction the Tana draws between the Din of gold and that of Eshes is that - the former applies only Lechatchilah, the latter, even Bedieved.

5)

(a)What do we learn from the fact that the Pasuk in Terumah writes "Mikshah" and 'Havayah'?

(b)We learn from the word "Te'aseh" there, that even it is made of other metals, it is also Kasher. Why do we need "Te'aseh"? Why would we otherwise have thought that it is Pasul?

(c)What problem do we have with these two D'rashos?

(d)How do we counter the suggestion that the Torah repeats "Mikshah" in order to teach us that G'ruta'os is Me'akev?

5)

(a)We learn from the fact that the Pasuk in Terumah writes "Mikshah" and 'Havayah' that - a Menorah of G'ruta'os is Pasul even Bedieved.

(b)We learn from the word "Te'aseh" there, that even it is made of other metals, it is also Kasher. Otherwise, we would have thought that it is Pasul - seeing as the Torah writes "Zahav" and 'Havayah', just as it writes "Mikshah" and 'Havayah'.

(c)The problem with these two D'rashos is - why we do not learn the other way round (that Zahav is Pasul even Bedieved, and G'ruta'os is Kasher (because of "Te'aseh")?

(d)We counter the suggestion that the Torah repeats "Mikshah" in order to teach us that G'ruta'os is Me'akev - by pointing out that the Torah also repeats "Zahav".

6)

(a)How do we finally solve the problem. Why do we have no choice but to learn that Zahav is not Me'akev and that G'ruta'os is?

(b)Now that we permit other metals Bedieved, what does the Tana learn from the Pasuk ...

1. ... "Kikar Zahav Tahor Ya'aseh osah ... "?

2. ... "Ve'asisa Menoras Zahav Tahor ... Gevihehah, Kaftorehah u'Perachehah"?

(c)By the same token, why do we not Darshen Ba'ah Zahav, Ba'ah Kanim (branches), Lo Ba'ah Zahav, Lo Ba'ah Kanim?

(d)And what do we learn from the Pasuk in Be'ha'aloscha "ve'Zeh Ma'aseh ha'Menorah Mikshah Zahav"?

6)

(a)We conclude that we have no choice but to learn that Zahav is not Me'akev and that G'ruta'os is (as opposed to the reverse) - because that will enable us to Darshen "Zahav" "Zahav" and "Mikshah" "Mikshah" (as we will now see).

(b)Now that we permit other metals Bedieved, the Tana learns from the Pasuk ...

1. ... "Kikar Zahav Tahor Ya'aseh osah ... " that - it is only when the Menorah is made of gold that it must comprise one Kikar (three thousand Shekalim). Otherwise, it is not necessary.

2. ... "Ve'asisa Menoras Zahav Tahor ... Gevihehah, Kaftorehah u'Perachehah" that - by the same token, it is only when the Menorah is made of gold that it must been be adorned with goblets, balls and flowers; otherwise, they are dispensable.

(c)We cannot however, by the same token, Darshen Ba'ah Zahav, Ba'ah Kanim (brances), Lo Ba'ah Zahav, Lo Ba'ah Kanim - because a candelabra without branches, is not called a Menorah, but a Pamot.

(d)And we learn from the Pasuk in Be'ha'aloscha "ve'Zeh Ma'aseh ha'Menorah Mikshah Zahav" that - it is only when the Menorah is made of gold that it needs to be Mikshah (made from one piece); otherwise, it is Kasher even if it is made of G'ruta'os.

7)

(a)What do we learn from the word "Hi" ("ad Yereichah ad Pirchah Mikshah Hi")? What does it come to preclude from the Din of Mikshah?

(b)We learned in a Beraisa that the trumpets were made of silver and that Lechatchilah, they had to be beaten out of one solid lump. Under which circumstances does the Tana maintain that they would be Pasul even Bedieved?

(c)What do we learn from the combination of "Kesef" and 'Havayah' -?

(d)Then why do we not also invalidate a trumpet made with G'ruta'os, from the combination there of "Mikshah" and 'Havayah'?

7)

(a)We learn from the word "Hi" ("ad Yereichah ad Pirchah Mikshah Hi") that - only the Menorah must be made of one piece, but not the trumpets).

(b)We learned in a Beraisa that the trumpets were made of silver and that Lechatchilah, they had to be beaten out of one solid lump. The Tana maintains that they would be Pasul even Bedieved - if they were made of any other metal ...

(c)... and we learn this from the combination of "Kesef" and 'Havayah' (in the Pasuk in Beha'aloscha " ... Sh'tei Chatzotzros *Kesef ... Vehayu* L'cha Lemikra ha'Eidah ... ").

(d)We do not also invalidate a trumpet made of G'ruta'os, from the combination of "Mikshah" and 'Havayah' - because Mikshah *Hi* by the Menorah precludes the trumpets from Mikshah being Me'akev, as we just explained (as if to say that Havayah that is written by the Chatzotzros pertains to "Kesef" but not to "Mikshah").

28b----------------28b

8)

(a)The Beraisa informs us that all the Keilim that Moshe made were Kasher for future generations. What was the sole exception?

(b)What problem do we initially have with learning this from the word "L'cha" (in the Pasuk in Beha'aloshcha "Asei L'cha Sh'tei Chatzotzros Kesef")? By which other K'li does the Torah write "L'cha"?

(c)What are the two possible connotations of "L'cha" regarding the wooden Aron of Moshe?

(d)Why do we not then Darshen "L'cha" by the trumpets in the same way?

8)

(a)The Beraisa informs us that all the Keilim that Moshe made were Kasher for future generations - except for the Chatzotzros.

(b)The initial problem with learning this the word "L'cha" (in the Pasuk in Beha'aloshcha "Asei L'cha Sh'tei Chatzotzros Kesef") is that - the Torah also uses the same expression with regard to the wooden Aron that Moshe made (before Betzalel built the Mishkan), so why does the Tana not preclude them as well?

(c)The two possible connotations of "L'cha" regarding the wooden Aron of Moshe are - either that it had to be Moshe's personal property, or that Hash-m would have wanted it to be Moshe's personal property, if communal Keilim could belong to an individual.

(d)We do not however, Darshen "L'cha" by the trumpets in the same way - because it appears there twice.

9)

(a)Rav Papa b'rei de'Rav Chanin cited a Beraisa in front of Rav Yosef, permitting the Menorah to be made of silver. What does the Beraisa say about a Menorah of ...

1. ... tin, of lead or of Gistron (brass or metal)?

2. ... wood, bone or glass?

(b)On the assumption that both Tana'im Darshen 'K'lal u'P'rat u'K'lal' (as we will explain shortly), how does Rav Papa b'rei de'Rav Chanin explain the Machlokes?

(c)What did Rav Yosef comment on this?

(d)So how did he interpret the Machlokes?

9)

(a)Rav Papa b'rei de'Rav Chanin cited a Beraisa in front of Rav Yosef, permitting the Menorah to be made of silver. The Beraisa rules that a Menorah of ...

1. ... tin, of lead or of Gistron (brass or metal), is subject to a Machlokes between Rebbi (Pasul) and Rebbi Yossi b'Rebbi Yehudah (Kasher).

2. ... wood, bone or glass - is Pasul according to both opinions.

(b)On the assumption that both Tana'im Darshen 'K'lal u'P'rat u'K'lal' (as we will explain shortly), Rav Papa b'rei de'Rav Chanin explains the Machlokes that - Rebbi learns from the P'rat that it must be made of metal, whereas Rebbi Yossi b'rei de'Rav Yehudah learns that it must be Chashuv.

(c)Rav Yosef commented on this - that Rav Papa b'rei de'Rav Chanin should replace his own version of the Beraisa with his (Rav Yosef's).

(d)According to him - Rebbi Darshens (throughout the Torah) 'K'lal u'P'rat u'K'lal', whereas Rebbi Yossi b'rei de'Rebbi Yehudah Darshens 'Ribuy, Miy'ut ve'Ribuy'.

10)

(a)Seeing as, according to Rav Yosef, "Menoras" is a K'lal, "Zahav Tahor" a P'rat, and "Mikshah Te'aseh ha'Menorah" a K'lal, how does Rebbi now Darshen it?

(b)And how does Rebbi Yossi b'Rebbi Yehudah Darshen the same Pasuk as a Ribuy, Miy'ut ve'Ribuy?

(c)How does Rav Yosef prove his interpretation to be the authentic one?

(d)If, in the latter Beraisa, Rebbi Yossi b'Rebbi Yehudah validates a Menorah of wood, what does Rebbi validate?

10)

(a)Seeing as, according to Rav Yosef, "Menoras" is a K'lal, "Zahav Tahor" a P'rat, and "Mikshah Te'aseh ha'Menorah" a K'lal, Rebbi Darshens that - the Menorah must be made of metal (like Rav Papa b'rei de'Rav Chanin explained ...

(b)... whereas Rebbi Yossi b'Rebbi Yehudah Darshens the same Pasuk as a Ribuy, Miy'ut ve'Ribuy that - everything is included except for earthenware, which the Miy'ut excludes.

(c)Rav Yosef proves his interpretation to be the authentic one - by citing another Beraisa which corroborates his version.

(d)In the latter Beraisa, Rebbi Yossi b'Rebbi Yehudah validates a Menorah even of wood, Rebbi validates - a Menorah of metal (silver, copper, iron, tin or lead).

11)

(a)Another Beraisa forbids making a house/room) of the same proportions as the Heichal, an Achsadra of the proportions of the Ulam, or a Chatzer of the proportions of the Azarah. What is the difference between a house, an Achsadra and a Chatzer?

(b)Which two Keilim does the Tana also include in the list?

(c)How will we reconcile this with the Menoros that we make on Chanukah?

(d)Under what circumstances is one permitted to make a Menorah even with seven branches, according to ...

1. ... Rebbi?

2. ... Rebbi Yossi b'Rebbi Yehudah?

11)

(a)Another Beraisa forbids making a house/room) of the same proportions as the Heichal, an Achsadra of the proportions of the Ulam or a Chatzer of the proportions of the Azarah. A house comprises four walls and a roof, an Achsadra three walls and a roof, and a Chatzer, four walls but no roof.

(b)The Tana also includes in the list - the Shulchan and the Menorah.

(c)There is no problem with the Menoros that we make on Chanukah - since they are of eight branches, whereas the Menorah in the Beis-ha'Mikdash was of seven.

(d)One is permitted to make a Menorah even with seven branches, according to ...

1. ... Rebbi - as long as it is not made of metal.

2. ... Rebbi Yossi b'Rebbi Yehudah - if it is made of earthenware.

12)

(a)Shmuel, quoting 'that old man', describes the Menorah, which was eighteen Tefachim tall. What did the bottom three Tefachim of the central shaft consist of?

(b)What followed ...

1. ... two plain Tefachim?

2. ... another section of two plain Tefachim? How were the next five Tefachim broken up?

(c)After another two plain Tefachim, what comprised the final three Tefachim?

(d)What were the goblets, the Kaftorim and the flowers made of?

12)

(a)Shmuel, quoting 'that old man', describes the Menorah, which was eighteen Tefachim tall. The bottom three Tefachim of the central shaft comprised the base (incorporating the three legs on which it stood) and a flower.

(b)Following ...

1. ... two plain Tefachim was - one Tefach comprising a goblet, a Kaftor and a flower (side by side).

2. ... another section of two plain Tefachim - was one Tefach containing a Kaftor, from which two branches branched out until they were level with the top of the central shaft, a plain Tefach, a second Kaftor from which two branches branched out, another plain Tefach, and a third Kaftor ... .

(c)After another two plain Tefachim, the final three Tefachim comprised - a goblet, a Kaftor and flower.

(d)The goblets, the Kaftorim and the flowers - were all carved out of the same piece of gold as the Menorah itself.

13)

(a)What shape were ...

1. ... the goblets?

2. ... the Kaftorim?

(b)How are the flowers described?

(c)If there were twenty-two goblets and eleven Kaftorim on the Menorah, how many flowers were there?

(d)What was the significance of the numbers?

13)

(a)The ...

1. ... goblets - were elongated.

2. ... Kaftorim - were oval-shaped (like the apples of the Karsi'im).

(b)The flowers are described as - those that were patterned on the pillars.

(c)There were twenty-two goblets, eleven Kaftorim - and nine flowers on the Menorah.

(d)The significance of the numbers lay in the fact that - each one was crucial to the Kashrus of the Menorah.

14)

(a)Seeing as there were four goblets on the central shaft of the Menorah, how do we arrive at the number twenty-two?

(b)What do we learn from the Pasuk in Terumah "Kaftorehah u'Ferachehah"?

(c)In that case, seeing as two ...

1. ... Kaftorim adorned the central shaft, besides one at each of three points where a set of branches joined to the Menorah, how do we arrive at eleven?

2. ... flowers adorned the central shaft, plus one on top of each branch together with a goblet and a Kaftor, what is the source for the ninth flower, as pointed out by Rav Salman?

14)

(a)In spite of the fact that there were four goblets on the central shaft of the Menorah, we arrive at twenty-two - by adding three to the top of each branch (together with a Kaftor and a flower).

(b)We learn from the Pasuk "Kaftorehah u'Ferachehah" that - two Kaftorim and two flowers adorned the central shaft of the Menorah (since the minimum of plural is two).

(c)Despite the fact that two ...

1. ... Kaftorim adorned the central shaft, in addition to one at each of three points where a set of branches joined the Menorah, we arrive at eleven - because there was one additional Kaftor on top of each branch.

2. ... flowers adorned the central shaft, plus one on top of each branch together with a goblet and a Kaftor, the source for the ninth flower is the Pasuk - "ad Yereichah ad Pirchah Mikshah Hi", as Rav Salman points out.

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