1)

(a)We just concluded that, according to Rebbi Yochanan and Rebbi Yonasan, what grows is not Mevatel the Ikar, with the exception of Shemitah, because it is the ground which causes the Isur and therefore the Bitul. What does Rebbi Yanai (Batzel shel Terumah) say?

(b)How does Rebbi Aba explain our Mishnah 'Konam Peiros ha'Eilu she'Ani Ochel ... b'Davar she'Ein Zar'o Kalah, Afilu Gidulei Gidulin Asurin', to reconcile it with the opinion of Rebbi Yanai?

(c)We may well not have queried Rebbi Yanai from the previous Beraisa ('Litra Ma'aser Tevel', where the growth is also not Mevatel the Ikar), because we preferred to ask from a Mishnah. Why else might it be preferable to ask from the Mishnah of Konamos rather than from the Beraisa of Ma'aser?

1)

(a)We just concluded that, according to Rebbi Yochanan and Rebbi Yonasan, what grows is not Mevatel the Ikar, with the exception of Shemitah, because it is the ground which causes the Isur and therefore the Bitul. According to Rebbi Yanai - what grows from the ground is, in principle, Mevatel the Ikar in all areas of Halachah.

(b)To reconcile our Mishnah 'Konam Peiros ha'Eilu she'Ani Ochel ... b'Davar she'Ein Zar'o Kalah, Afilu Gidulei Gidulin Asurin' with the opinion of Rebbi Yanai - Rebbi Aba explains that Konamos are different, inasmuch as they fall into the category of Davar she'Yesh Lo Matirin (which are not subject to Bitul - mid'Rabanan).

(c)We may well not have queried Rebbi Yanai from the previous Beraisa ('Litra Ma'aser Tevel', where the growth is also not Mevatel the Ikar), because we preferred to ask from a Mishnah. Alternatively - we knew already that Ma'aser is a 'Davar she'Yesh Lo Matirin' (whereas Konamos is a Chidush).

2)

(a)What does the Mishnah in Terumos say about a Sa'ah of Terumah Teme'ah that falls into less than a hundred Sa'ah of Chulin?

(b)Why does the Tana mention specifically 'Terumah Teme'ah'?

(c)The mixture cannot be eaten, because even a Kohen is not permitted to eat Terumah Teme'ah. But why does one not follow the regular procedure of burning it?

2)

(a)The Mishnah in Terumos rules that a Sa'ah of Terumah Teme'ah that falls into less than a hundred of Chulin - must be left to rot.

(b)The Tana mention specifically 'Terumah Teme'ah' - to teach us (the inference) that even Terumah Teme'ah becomes Batel in a hundred.

(c)The mixture cannot be eaten, because even a Kohen is not permitted to eat Terumah Teme'ah. One does not follow the regular procedure of burning it - because, as we learned in Pesachim, we are afraid that, whilst he is burning it, he may just come to eat it.

3)

(a)Why does this Mishnah present Rebbi Yanai with a Kashya?

(b)Why do we not then ask how Rebbi Yanai can permit Bitul, with regard to an onion of Terumah that the owner planted, seeing as Terumah is a Davar she'Yesh Lo Matirin?

(c)How do we answer the Kashya on Rebbi Yanai? Why is Terumah not considered a 'Davar she'Yesh Lo Matirin', even though Konamos are?

(d)How might we have answered, if the Seifa had not stated ...

1. ... 'Im Hayesah Tehorah, Timacher l'Kohen ... '?

2. ... 'Chutz mi'Demei Osah Sa'ah'? Why will this answer no longer work?

3)

(a)This Mishnah presents Rebbi Yanai with a Kashya - because of the inference (that if the Terumah fell into a hundred, it would become Batel, despite the fact that Terumah, like Konamos, can be rescinded, in which case it ought to be considered a 'Davar she'Yesh Lo Matirin').

(b)We do not ask how Rebbi Yanai can permit Bitul, with regard to an onion of Terumah that the owner planted, in spite of the fact that Terumah is a 'Davar she'Yesh Lo Matirin' - because we could easily answer that he is speaking about a Yisrael who inherited the onion from his maternal grandfather, who was a Kohen, who does not have the authority to have the Terumah rescinded.

(c)We answer that Terumah is not considered a Davar she'Yesh Lo Matirin like Konamos - because, whereas there is a Mitzvah to have the Konamos revoked (as we shall see shortly), there is no Mitzvah to rescind Terumah.

(d)If the Seifa had not stated ...

1. ... 'Im Hayesah Tehorah, Timacher l'Kohen ... ' we might have answered - that we are speaking when the mixture had already reached the hands of the Kohen (who cannot have the Terumah revoked).

2. ... 'Chutz mi'Demei Osah Sa'ah' - we might have answered that we are speaking about a mixture that was in the hands of a Yisrael, who had inherited it from his maternal grandfather, who was a Kohen. He however, would have been permitted to sell the entire mixture to a Kohen (seeing as he is its rightful owner).

4)

(a)Konamos, unlike Terumah, are considered a 'Davar she'Yesh Lo Matirin', because of Rebbi Nasan's statement. What does Rebbi Nasan say?

4)

(a)Konamos, unlike Terumah, are considered a 'Davar she'Yesh Lo Matirin', because of Rebbi Nasan - who says that when someone declares a Neder, it is as if he had constructed a Bamah, and if he subsequently fulfills it (rather than having it revoked), it is as if he had sacrificed on it.

5)

(a)What did Rav Chisda ask Rabah, concerning Rebbi Yochanan's ruling that a Litra of onions which the owner Ma'asered and then replanted must be Ma'asered again from scratch?

(b)Why should this be any different than Gidulin shel Heter, which are Mevatel the Ikar shel Isur? By the same token, why should the growth which is Tevel not be Mevatel the Ikar which is Chulin?

(c)How does Rav Chisda refute Rabah's proof from the Mishnah in Shevi'is 'Betzalim she'Yardu Aleihem Geshamim v'Tzimchu, Im Hayu Alin she'Lahen Shechorin, Asurin', implying that the onions are completely Asur (a proof that what grows is Mevatel the Ikar completely)?

(d)But did we not explain earlier that, as far as eating is concerned, the Heter of growth is indeed Mevatel the Isur even according to Rebbi Yochanan and presumably, this will apply to the Isur of growth being Mevatel the Heter, too?

5)

(a)Concerning Rebbi Yochanan's ruling that a Litra of onions which the owner Ma'asered and then re-planted must be Ma'asered again from scratch - Rav Chisda asked Rabah what happened to the Heter (the Ikar, which had already been Ma'asered and was Chulin when it was re-planted).

(b)This is different than Gidulin shel Heter, which are Mevatel the Ikar shel Isur - inasmuch as, unlike there, we are not talking about being Mevatel the taste (which can become nullified), but rather about being Mevatel the Chulin from its exemption from being Ma'asered, which it is illogical to nullify.

(c)Rav Chisda refutes Rabah's proof from the Mishnah in Shevi'is 'Betzalim she'Yardu Aleihem Geshamim v'Tzimchu, Im Hayu Alin she'Lahen Shechorin, Asurin' (implying that the onions are completely Asur, a proof that what grows is Mevatel the Ikar completely) - by confining the Isur to the growth, but not to the Ikar (which remains permitted).

(d)Even though we explained earlier that, as far as eating is concerned, the Heter of growth is indeed Mevatel the Isur, even according to Rebbi Yochanan and presumably, this will also apply to the Isur of growth being Mevatel the Heter - we are not speaking here about eating, but about exchanging Chulin fruit for the onions (and the exchange that is equivalent to the Ikar - the part of the onions that were Chulin, is permitted [even though Chilufei Shevi'is is normally forbidden]).

6)

(a)Why did Rabah not want to explain the Mishnah like Rav Chisda?

6)

(a)Rabah did not want to explain the Mishnah like Rav Chisda - because then, he maintains, the Tana should have qualified his statement, and not just said 'Asurin'.

59b----------------------------------------59b

7)

(a)How does Rav Chisda, who just established the Mishnah in Shevi'is 'Betzalim she'Yardu Aleihem Geshamim v'Tzimchu, Im Hayu Alin she'Lahen Shechorin, Asurin' by the Tosefes', reconcile this with the Beraisa, where Raban Shimon ben Gamliel comments 'ha'Gadel b'Chiyuv, Chayav; ha'Gadel bi'Petur, Patur'? Is that not precisely what the Tana of the Mishnah said?

(b)How will we now reconcile this Mishnah with Rebbi Yochanan, who said 'Litra Betzalim she'Tiknah v'Zar'ah, Mis'aseres Lefi Kulah'? Why there, is the growth Mevatel the Ikar completely?

(c)From the Mishnah, we see that even though the section of onions that grow does not become Batel to the Ikar, yet it does not nullify it either, in spite of the theory to the contrary (that if it is not Batel to it, it automatically nullifies it), that we cited earlier . This might well be because it is Isur that usually becomes Batel in Heter, and not the other way round. What other reason might there be to differentiate between the two cases?

(d)When, earlier in the Sugya, we attempted to resolve Yishmael Ish Kfar Yama's She'eilah (of 'Batzel she'Okro bi'Shevi'is') from 'Batzel she'Nat'o b'Kerem, v'Ne'ekar ha'Kerem' (Rebbi Yonasan), why did we not use the same argument to refute the proof from there?

7)

(a)Rav Chisda, who just established the Mishnah in Shevi'is 'Betzalim she'Yardu Aleihem Geshamim v'Tzimchu, Im Hayu Alin she'Lahen Shechorin, Asurin' by the Tosefes, reconciles this with the Beraisa, where Raban Shimon ben Gamliel comments 'ha'Gadel b'Chiyuv, Chayav; ha'Gadel bi'Petur, Patur' (duplicating the opinion of the Tana of the Mishnah) - by establishing the author of the Mishnah as Raban Shimon ben Gamliel.

(b)We reconcile this Mishnah with Rebbi Yochanan, who said 'Litra Betzalim she'Tiknah v'Zar'ah, Mis'aseres Lefi Kulah' - by pointing out that the Mishnah speaks when he did not make any effort to be Mevatel the Ikar; whereas in the case of Rebbi Yochanan, where he re-planted the Ikar so that it should become Batel in the growth, the growth is indeed Mevatel the Ikar completely.

(c)From the Mishnah in Shevi'is, we see that even though the section of onions that grows does not become Batel to the Ikar, yet it does not nullify it either, in spite of the theory to the contrary (that if it is not Batel to it, it automatically nullifies it), that we cited earlier. This might well be because it is Isur that usually becomes Batel in Heter, and not the other way round. Alternatively, it might be - because, as we just explained, in the case of the Mishnah, he made no effort to nullify the Ikar, whereas in Rebbi Yochanan's case, he did.

(d)When, earlier in the Sugya, we attempted to resolve Yishmael Ish Kfar Yama's She'eilah (of 'Batzel she'Okro bi'Shevi'is') from (Rebbi Yonasan's case of) 'Batzel she'Nat'o b'Kerem, v'Ne'ekar ha'Kerem', we did not use the same argument to refute the proof from there - because, although it would have been feasible to do so in that case, we would not have been able to do so vis-a-vis (Rebbi Yochanan's case of ) 'Yaldah she'Sivchah bi'Zekenah'.

8)

(a)Having just learned that according to Raban Shimon ben Gamliel, when one deliberately plants Isur to become Batel in the Gidulin, it does become Batel, how will we then explain the Beraisa that we discussed earlier ' ... v'Osah Litra Me'aser Alehah mi'Makom Acher Lefi Cheshbon'? Why does the Ikar not become Batel in the Shevi'is produce that grows (which is Patur from Ma'asros)?

(b)How do we learn this from the Pasuk in Re'eh "Aser Te'aser es Kol Tevu'as Zar'echa"?

(c)What is the problem with this Derashah, bearing in mind that we are talking about seeds that do not decompose before re-growing?

(d)In fact, the Pasuk is no more than an Asmachta. What is the real reason that Tevel that is replanted cannot become Batel ...

1. ... in the Shemitah year? Does the fact that the two Isurim are different make any difference?

2. ... in the other years of the cycle?

8)

(a)Despite having just learned that according to Raban Shimon ben Gamliel, when one deliberately plants Isur to become Batel in the Gidulin, it does become Batel, the Beraisa that we discussed earlier ' ... v'Osah Litra Me'aser Alehah mi'Makom Acher Lefi Cheshbon' clearly does not subscribe to that Sevara (not because he disagrees with it in principle, but) - because Ma'aser is different.

(b)This in turn, is because Ma'aser has a Pasuk of its own "Aser Te'aser es Tevu'as Zar'echa" - from which we learn that it is only when one sows one's own seeds that one needs to Ma'aser what grows, but not when one sows Tevel, which is not one's personal property.

(c)Bearing in mind that we are talking about seeds that do not decompose before re-growing - the problem with this Derashah is that min ha'Torah, all seeds that do not decompose are Patur from being Ma'asered when they re-grow. So how can we learn from this Pasuk that when one sows one's own seeds, one needs to Ma'aser what grows?

(d)In fact, the Pasuk is no more than an Asmachta. The real reason that Tevel that is re-planted cannot become Batel ...

1. ... in the Shemitah year is - because Isur does not become Batel in Isur (irrespective of the fact that the two Isurim are different.

2. ... in the other years of the cycle - because Tevel does not become Batel in Tevel.

9)

(a)How will Rebbi Yanai, who learns that Gidulin are Mevatel the Ikar, reconcile his statement with the Mishnah in Terumos 'Gidulei Terumah Terumah'?

(b)Seeing as Gidulei Gidulin are Tevel, how can Rebbi Yanai permit them?

(c)In light of the Mishnah which specifically states 'Gidulei Gidulav Chulin (and not Terumah)', what exactly, is Rebbi Yanai coming to teach us?

(d)How will Rebbi Yanai then establish the Mishnah in Terumos, which specifically states that Gidulei Gidulav by something whose seeds do not decompose, are forbidden?

9)

(a)Rebbi Yanai, who learns that Gidulin are Mevatel the Ikar, reconciles his statement with the Mishnah in Terumos 'Gidulei Terumah Terumah' - by establishing it by Gidulei Gidulin (when he took what grew from the re-planted Terumah and re-planted it again).

(b)Despite the fact that Gidulei Gidulin are Tevel, Rebbi Yanai permits them - because what he means is that even a Yisrael is permitted to eat them casually, which he would not be allowed to do, if they were Terumah.

(c)In light of the Mishnah which specifically states 'Gidulei Gidulav Chulin (and not Terumah)', Rebbi Yanai is coming to teach us - that this even applies to seeds which do not decompose (whereas the Mishnah is speaking about seeds which do).

(d)Rebbi Yanai establishes the Mishnah in Terumos, which specifically states that Gidulei Gidulav by seeds which do not decompose are forbidden - when the growth does not exceed the Ikar, and which does not therefore become Batel.

10)

(a)In view of the fact that Rebbi Yanai is talking about an onion, whose seeds do not decompose before re-growing, and that the Mishnah in Terumos specifically forbids such plants, how could we initially ask 'Ha Nami Tanina, Gidulei Gidulin Chulin' (seeing as that speaks about seeds which do decompose)?

10)

(a)In spite of the fact that Rebbi Yanai is talking about an onion, whose seeds do not decompose before re-growing, and that the Mishnah in Terumos specifically forbids such plants, we initially asked 'Ha Nami Tanina, Gidulei Gidulin Chulin?' (even though that speaks about seeds which do decompose) - on the assumption that perhaps Rebbi Yanai only mentioned an onion as an example, but not to exclude other species whose seeds do decompose. And it is with regard to them that we ask 'Ha Nami Tanina, Gidulei Gidulin Chulin?'

HADRAN ALACH 'HA'NODER MIN HA'YEREK'

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