1)

(a)The second Tiyuvta on Rav concerns his statement permitting a Sofer to conclude the Seifer-Torah in the middle of the Amud. What does the Beraisa say about that?

(b)How do we reconcile Rav with the Beraisa? In which case does the Tana himself permit finishing in the middle of the Amud?

(c)What did Rav then mean, when he said Seifer-Torah?

1)

(a)The second Tiyuvta we ask on Rav concerns his statement permitting a Sofer to conclude the Seifer-Torah in the middle of the Amud - whereas the Beraisa instructs the Sofer to ensure that he concludes the Torah at the foot of the Amud, by tapering the lines as he approaches the end.

(b)We reconcile Rav with the Beraisa however - by confining his statement to the individual Chumashim (Bereishis, Sh'mos ... ), which the Tana himself permits finishing in the middle of the Amud ...

(c)... which is what Rav was referring to when he said 'Seifer-Torah'.

2)

(a)How do we then reconcile the statement of Rebbi Yehoshua bar Aba ... Amar Rav "le'Einei Kol Yisrael" ]be'Emtza ha'Daf' with the previous statement? What does be'Emtza ha'Daf mean?

(b)According to the Rabbanan, with this last ruling, Rav means '*even* in the middle of the line'. What does Rav Ashi say?

(c)What is the Halachah?

2)

(a)We reconcile the statement of Rebbi Yehoshua bar Aba ... Amar Rav "le'Einei Kol Yisrael" 'be'Emtza ha'Daf' with the previous statement - by establishing the former (not with regard to the middle of the page, as we initially explained, but) to the middle of the line.

(b)According to the Rabbanan, with this last ruling, Rav means *even* in the middle of the line'. But Rav Ashi interprets it to mean - specifically in the middle.

(c)The Halachah is - like Rav Ashi.

3)

(a)What does Rebbi Yehoshua bar Aba ... Amar Rav say about the last eight Pesukim in the Torah?

(b)What does Rebbi Yehudah (or Rebbi Nechemyah) in a Beraisa comment about the Pasuk "Vayamas Sham Moshe Eved Hash-m"?

(c)What objection does Rebbi Shimon raise to that, based on the Pasuk in Vayeilech "Lako'ach es Seifer-ha'Torah ha'Zeh ... "?

3)

(a)According to Rebbi Yehoshua bar Aba ... Amar Rav - the last eight Pesukim in the Torah must be read by one person (may comprise only one Aliyah).

(b)Rebbi Yehudah (or Rebbi Nechemyah) in a Beraisa comments that the Pasuk "Vayamas Sham Moshe Eved Hash-m", recording his death - could not have been written by Moshe. It (together with the remaining seven Pesukim) must therefore have been written by Yehoshua.

(c)The objection Rebbi Shimon raises to that, based on the Pasuk in Vayeilech "Lako'ach es Seifer-ha'Torah ha'Zeh ... " is - how Moshe could refer to 'this Seifer-Torah' (implying that it was complete), when it was still missing eight Pesukim?

4)

(a)So how does Rebbi Shimon explain the phenomenon of the last eight Pesukim? What distinction does he draw between the rest of the Torah and them?

(b)What does he prove from the Pasuk in Yirmiyah "Vayomer lahem Baruch, mi'Piv Yikarei Eilai es ha'Devarim ha'Eileh, va'Ani Kosev al ha'Seifer bi'Deyo"?

(c)Despite the fact that, according to Rebbi Shimon, Moshe wrote the entire Torah, how do we nevertheless reconcile Rebbi Shimon with Rebbi Yehoshua bar Aba ... Amar Rav's statement?

4)

(a)Rebbi Shimon therefore explains that - Moshe wrote the last eight Pesukim too, only a. he did not verbalize them before writing them (as he did the rest of the Torah), and b. he wrote them with tears (or whilst he was crying).

(b)And he proves from the Pasuk in Yirmiyah "Va'yomer lahem Baruch, mi'Piv Yikarei Eilai es ha'Devarim ha'Eileh, va'Ani Kosev al ha'Seifer bi'Deyo" that - when writing something that is heart-breaking, it is not necessary to verbalize it first.

(c)In spite of the fact that, according to Rebbi Shimon, Moshe wrote the entire Torah, we can nevertheless reconcile Rebbi Shimon with Rebbi Yehoshua bar Aba ... Amar Rav's statement - because, since the last eight Pesukim are different in one of the two above-mentioned ways, their Din differs too (and they must all be read by one person).

5)

(a)Rebbi Yehoshua bar Aba ... Amar Rav also compares someone who purchases a Seifer-Torah from the market, to someone who grabs a Mitzvah from the market. What does he say about someone who writes one?

(b)And what does Rav Sheishes add regarding someone who corrects even one letter?

5)

(a)Rebbi Yehoshua bar Aba ... Amar Rav also compares someone who purchases a Seifer-Torah from the market, to someone who grabs a Mitzvah from the market; whereas someone who writes one - it is as if he received it directly from Har Sinai.

(b)Rav Sheishes adds that if someone corrects even one letter of a Seifer-Torah - it is as if he has written it.

6)

(a)If the Beraisa gives the minimum number of Amudim per Yeri'ah (folio) as three, what is the maximum?

(b)Why should one not write ...

1. ... as many as eight Amudim on a small Yeri'ah?

2. ... as few as three Amudim on a large Yeri'ah?

(c)What ought to be the width of an Amud, measured by words? Which three words should each row of writing accommodate?

(d)If a Sofer wrote a Yeri'ah of nine Amudim, how should he then cut it?

6)

(a)The Beraisa gives the minimum number of Amudim per Yeri'ah (folio) as three, the maximum - as eight.

(b)One should not write ...

1. ... as many as eight Amudim on a small Yeri'ah however - because then it resembles a letter (which is written is this way).

2. ... as few as three Amudim on a large parchment - because then the eye tends to skip lines.

(c)The width of an Amud, measured by words - ought to be the equivalent of three times the word "le'Mishpechoseichem".

(d)If a Sofer wrote a Yeri'ah of nine Amudim, he should cut it - into two Yeri'os, comprising four and five Amudim (rather than three and six), since that is a more even division.

7)

(a)How does the Tana qualify the previous ruling? What distinction dos he draw between the beginning of the Seifer and the end (the rest of the Seifer and the last Yeri'ah)?

(b)What is wrong with the Tana's statement Afilu Pasuk Echad, va'Afilu be'Daf Echad?

(c)So how do we amend it?

(d)If one must leave a space of a Tefach at the foot of the page, what sort of space must one leave ...

1. ... on top of the page?

2. ... between two Amudim?

7)

(a)The Tana qualifies the previous ruling by confining it to the beginning of the Seifer, but at the end (the last Yeri'ah) - he permits even one Pasuk or one Amud, if that is how it works out.

(b)The Tana's statement 'Afilu Pasuk Echad, va'Afilu be'Daf Echad' is incorrect - inasmuch as it clashes with what we learned earlier, that the Seifer-Torah must conclude at the foot of the page, and how can one Pasuk possibly fill an entire Yeri'ah?

(c)So we amend it to - 'Afilu Pasuk Echad be'Daf Echad'.

(d)One must leave a space of a Tefach at the foot of the page ...

1. ... one of three Etzba'os (finger-breadths [half a Tefach]) on top of the page ...

2. ... and one of two Etzba'os between two Amudim.

8)

(a)What is a Chumash?

(b)If one is obligated to leave a space of three Etzba'os at the foot of the Amud of a Chumash, how much space must one leave ...

1. ... on top of the page?

2. ... between two Amudim?

(c)And how much space does one leave between ...

1. ... two lines?

2. ... two words?

3. ... two letters?

8)

(a)A 'Chumash' is - any of the five Books.

(b)One is obligated to leave a space of three Etzba'os at the foot of the Amud of a Chumash...

1. ... two on top of the page -...

2. ... and a thumb-breadth between two Amudim.

(c)And between two ...

1. ... lines one leaves a space - the width of a line, between ...

2. ... words a space of - the width of a small letter (a 'Yud'), and between ...

3. ... letters, a space the width of a hair's-breadth.

9)

(a)What does the Beraisa then say about making the writing of the top line small in order to accommodate the space on top of the Amud, or making the writing of the bottom line small in order to accommodate the space at the foot of the Amud?

(b)How about making a line small because the space in between ...

1. ... it and the line above or below it will be too narrow?

2. ... that Parshah and the next one is too narrow?

(c)What may one not do if there is insufficient room on the line to accommodate a word of ...

1. ... five letters?

2. ... two letters?

(d)What then, should one do ...

1. ... in the former case?

2. ... in the latter case?

9)

(a)The Beraisa then - prohibits making the writing of the top line small in order to accommodate the space on top of the Amud, or making the writing of the bottom line small in order to accommodate the space at the foot of the Amud.

(b)Nor does the Tana permit making a line small because the space in between ...

1. ... it and the line above or below it will be too narrow ...

2. ... or because the space between that Parshah and the next one is too narrow.

(c)If there is not sufficient room on the line to accommodate a word of ...

1. ... five letters - one may not write two letters inside the Sirtut (the lines that mark the Amud), and three letters outside it.

2. ... two letters - one may not write it outside the Sirtut (in spite of the previous ruling).

(d)In the ...

1. ... former case" - one should write three letters inside the Sirtut, and two letters outside it. And ...

2. ... the latter case - one should write the word on the next line.

30b------------------30b

10)

(a)If the Sofer omitted the Name of Hash-m, Rebbi Yehudah requires him to scratch out the word that he wrote (Gorer ve'Kosev. What does he do next?

(b)What does Rebbi Yossi permit him to do?

(c)Rebbi Yitzchak permits even Mochek ve'Kosev. What Mochek ve'Kosev mean (as opposed to Gorer ve'Kosev?

(d)Rebbi Shimon Shezuri permits suspending the full Name of Hash-m, but not part of it. Rebbi Shimon ben Elazar is the most stringent of all. What does he say?

10)

(a)If the Sofer omitted the Name of Hash-m, Rebbi Yehudah requires him to scratch out the word that he wrote - and to re-write it above the line, inserting the Name of Hash-m where the other word was (Gorer ve'Kosev).

(b)Rebbi Yossi permits him - to suspend the name of Hash-m above the line.

(c)Rebbi Yitzchak permits even Mochek ve'Kosev - to wipe away the ink whilst it is still wet and write the Name of Hash-m in the space (without needing o wait until it is dry ... like Rebbi Yehudah learned).

(d)Rebbi Shimon Shezuri permits suspending the full Name of Hash-m, but not part of it. Rebbi Shimon ben Elazar - forbids all of the above options. According to him, a Sofer who errs regarding the Name of Hash-m, is obligated to remove the entire Yeri'ah and place it in Sheimos.

11)

(a)Rav Chananel Amar Rav rules Tolin es Hash-m. What does Rabah bar bar Chanah Amar Rebbi Yitzchak bar Shmuel say?

(b)Why did they not simply state 'Halachah ke'Rebbi Yossi' and 'Halachah ke'Rebbi Rebbi Yitzchak', respectively?

(c)Ravin bar Chin'na Amar ... Rebbi Chanina rules like Rebbi Shimon Shezuri. What does he add to that?

(d)Why can Rebbi Chanina not be referring to Rebbi Shimon Shezuri in our Sugya?

11)

(a)Rav Chananel Amar Rav rules Tolin es Hash-m. Rabah bar bar Chanah Amar Rebbi Yitzchak bar Shmuel says - Mochek ve'Kosev.

(b)They did not simply state 'Halachah ke'Rebbi Yossi' and 'Halachah ke'Rebbi Rebbi Yitzchak', respectively - because some opinions switch the names of the two opinions.

(c)Ravin bar Chin'na Amar ... Rebbi Chanina rules like Rebbi Shimon Shezuri, adding - 'and what's more, the Halachah is like Rebbi Shezuri wherever his name appears'.

(d)Rebbi Chanina cannot be referring to Rebbi Shimon Shezuri in our Sugya - because then he ought to have voiced his opinion when Rav Chananel Amar Rav argued with Rabah bar bar Chanah Amar Rebbi Yitzchak bar Shmuel?

12)

(a)So we suggest that Rebbi Chanina is referring to Rebbi Shimon Shezuri's ruling regarding a ben Peku'ah. What is a ben Peku'ah?

(b)What does Rebbi Shimon Shezuri say there?

(c)We are forced to retract from that too, as we will see shortly. So we try the Mishnah in T'vul-Yom, where the Tana Kama adds to the case of a prisoner who is being taken out to be killed, someone who goes overseas and someone who joins a caravan traveling abroad. What ruling does the Tana Kama issue in all three cases with regard to where the man declared 'Kisvu Get le'Ishti', even though he did not say 'Kisvu u'Tenu'?

(d)Which fourth case does Rebbi Shimon Shezuri add to that?

12)

(a)So we suggest that Rebbi Chanina is referring to Rebbi Shimon Shezuri's ruling regarding a ben Peku'ah - the fetus of an animal that is found to be alive after the mother has been Shechted.

(b)Rebbi Shimon Shezuri rules there that - even five years later, when the ben Peku'ah is plowing in the field, it may be eaten (without Shechitah), on the basis of its mother's Shechitah.

(c)We are forced to retract from that too, as we shall see. So we try the Mishnah in T'vul-Yom, where the Tana Kama adds to the case of a prisoner who is being taken out to be killed, someone who goes overseas and who joins a caravan traveling abroad. In all three cases, the Tana Kama rules that if the man declared 'Kisvu Get le'Ishti' - one follows his instructions, even though he did not say 'Kisvu u'Tenu' because we assume that all three really mean what they say, because they want to avoid their wives having to make Yibum).

(d)Rebbi Shimon Shezuri adds - a case of a man on his death-bed.

13)

(a)Or perhaps Rebbi Shimon Shezuri is referring to the Mishnah in D'mai. What does he rule there regarding T'rumas Ma'aser shel D'mai (one hundredth) which fell back into the crops from which it was separated?

(b)The Reisha of the Mishnah permits someone who buys fruit from an Am ha'Aretz, and who forgets to Ma'aser it as D'mai before Shabbos arrives, to eat it on Shabbos (due to the Mitzvah of Oneg Shabbos), based on the testimony of the seller that he Ma'asered it. What is the reason for this leniency?

(c)What happens when Motza'ei Shabbos arrives?

(d)On what basis is Rebbi Shimon Shezuri more lenient regarding T'rumas Ma'aser shel D'mai she'Chazrah li'Mekomah than in the Reisha?

(e)On what grounds do we reject the previous three suggestions (as being the source for Rebbi Chanina's current statement), as well as the one that follows?

13)

(a)Or perhaps he is referring to the Mishnah in D'mai, where Rebbi Shimon Shezuri permits T'rumas Ma'aser shel D'mai (one hundredth) which fell into the crops from which it was separated - on the mere testimony of the Am-ha'Aretz from whom he bought it (and who claims that he Ma'asered it).

(b)The Reisha of the Mishnah permits someone who buys fruit from an Am ha'Aretz, and who forgets to Ma'aser it as D'mai before Shabbos arrived, to eat it on Shabbos (due to the Mitzvah of Oneg Shabbos), based on the testimony of the seller that it is Ma'asered - because he is forbidden to separate Ma'asros on Shabbos.

(c)When Motza'ei Shabbos arrives however - the purchaser may no longer rely on the Am-ha'Aretz's testimony, since there is nothing to stop him then from Ma'asering the crops himself.

(d)Rebbi Shimon Shezuri is more lenient regarding T'rumas Ma'aser shel D'mai she'Chazrah li'Mekomah than in the Reisha - because, since one in a hundred is not Bateil, the crops will otherwise be totally forbidden.

(e)We reject the previous three suggestions, as well as the one that follows (as being the source for Rebbi Chanina's current statement) - because if Rebbi Chanina was referring to any of them, then he ought to have issued his ruling in conjunction with Ze'iri Amar Rebbi Chanina, Rebbi Yochanan or Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan respectively, who specifically ruled like Rebbi Shimon Shezuri in those cases.

14)

(a)Our final rejected suggestion is the Beraisa where Rebbi Yossi ben Kipar quotes Rebbi Shimon Shezuri concerning Egyptian (haricot) beans that were sown for the seeds (making them a legume), part of which took root before Rosh Hashanah, and part, afterwards. What is the problem with this?

(b)Why would there be no problem had they been sown for eating?

(c)How does Rebbi Shimon Shezuri solve the problem of Ma'asering the beans?

(d)What is his reason?

(e)There too, Rebbi Chanina ought to have joined forces with Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan, as we already explained. Rav Papa therefore concludes that Rebbi Chanina is referring to Shidah (which we will explain shortly). What does Rav Nachman bar Yitzchak say?

14)

(a)Our final rejected suggestion is the Beraisa where Rebbi Yossi ben Kipar quotes Rebbi Shimon Shezuri concerning Egyptian (haricot) beans which were sown for the seeds (making them a legume), part of which took root before Rosh Hashanah, and part, afterwards. The problem with this is that - Rosh Hashanah determines the new year for Ma'asros (dividing those that took root before it and those that will take root after it), and it is forbidden to Ma'aser from one's year's crops on to those of another year, so there is no way that one can possibly Ma'aser them directly.

(b)There would be no problem had they been sown for eating - because that would make them a vegetable, and the year for vegetables is determined by the time of picking (and not by when they take root).

(c)Rebbi Shimon Shezuri solves the problem of Ma'asering the beans - by suggesting that one mixes them together thoroughly and separates one lot of Ma'asros, assuming that the Ma'asros that he then takes contained beans from this year's crop and beans from last year's crop, in proportion to the respective total crops.

(d)... since D'mai is mi'de'Rabbanan.

(e)There too, Rebbi Chanina ought to have joined forces with Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan, as we already explained. Rav Papa therefore concludes that Rebbi Chanina is referring to 'Shidah'; wheresas, according to Rav Nachman bar Yitzchak - he is referring to 'Yayin' (both of which will be explained shortly).

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