1)

(a)They asked Rav Chisda whether Holachah is Kasher if performed by a Zar. He answered with a Pasuk from Divrei ha'Yamim "Vayishchatu ha'Pesach Vayizreku ha'Kohanim mi'Yadam ... ". How does Rav Chisda interpret this Pasuk, and what does he prove from there?

(b)On what grounds does Rav Sheshes disagree with Rav Chisda?

(c)How does he then interpret the Pasuk in Divrei ha'Yamim?

(d)In view of the fact that Rav Sheshes was aware of this Beraisa, how could he initially rule that Holachah is Kasher with the left hand?

1)

(a)They asked Rav Chisda whether Holachah is Kasher if performed by a Zar. He answered with a Pasuk from Divrei ha'Yamim "Vayishchatu ha'Pesach Vayizreku ha'Kohanim mi'Yadam ... " - which he took to mean that the Yisrael would bring the blood to the Kohen, proving that Holachah performed by a Zar is Kasher.

(b)Rav Sheshes disagrees with Rav Chisda on the basis of the Beraisa that we quoted in the previous question, which specifically disqualifies Holachah performed by a Zar.

(c)He interprets the Pasuk in Divrei ha'Yamim to mean - not that the Yisrael actually brought the blood to the Kohen, but that the Kohen who had received the bowl of blood placed it into the Yisrael's hands, from where the Kohen took it and brought it to the Mizbe'ach.

(d)When Rav Sheshes initially ruled that Holachah is Kasher with the left hand - he was not aware of the Beraisa; it was only later that he learned it and used it to query Rav Chisda.

2)

(a)Rav Papa asks whether if, another Kohen performs the Chafinah before transferring the Ketores into the hands of the Kohen Gadol - who has the same size hands as his. Why should the Avodah...

1. ...*not* be Kasher?

2. ...be Kasher?

2)

(a)Rav Papa asks whether if, another Kohen performed the Chafinah before transferring the Ketores into the hands of the Kohen Gadol - who has the same size hands as his, perhaps the Avodah ...

1. ... would not be Kasher - because the Kohen Gadol did not perform the Chafinah, and the Torah writes "v'Lakach v'Heivi", to teach us that the Kohen Gadol must take the Chafinah before he brings it into the Kodesh Kodashim.

2. ... would be Kasher - because the Torah does not write "v'Chafan", only "u'Melo Chafnav", and it is "Melo Chafnav"!

3)

(a)Rebbi Yehoshua ben Levi asks whether, if the Kohen Gadol died, his successor would be permitted to take the Ketores into the Kodesh Kodshim without performing a fresh Chafinah (see Tosfos Yeshanim DH 'Chafan u'Mes'). What was Rebbi Chanina's reaction when he first heard this She'eilah (in the name of Rebbi Yehoshua ben Levi)?

(b)What is the problem with this from the testimony of Rebbi Yehoshua ben Levi regarding permission from Rebbi Chanina to eat cress on Shabbos?

(c)How do we therefore amend Rebbi Chanina's statement to read?

3)

(a)When Rebbi Chanina first heard the She'eilah whether, if the Kohen Gadol died, his successor would be permitted to take the Ketores into the Kodesh Kodshim without performing a fresh Chafinah - he exclaimed that the later generations (meaning himself, who, he was implying, was much younger than Rebbi Yehoshua ben Levi) had merited the wisdom of the earlier ones (because he asked the very same She'eilah).

(b)The problem with this lies in the testimony of Rebbi Yehoshua ben Levi - that he once received permission from Rebbi Chanina to eat cress on Shabbos - and there he referred to him as 'Rebbi', implying that Rebbi Chanina was senior to him.

(c)We therefore amend Rebbi Chanina's statement to read - that the later generations (Rebbi Yehoshua ben Levi) merited the wisdom of the earlier ones (himself, because he too, asked the same She'eilah).

4)

(a)What problem do we have with Rebbi Chanina's concession for a sick person to eat cress on Shabbos?

(b)What then, did Rebbi Chanina permit?

(c)May one grind herbs for a sick person on Shabbos? Then why did Rebbi Yehoshua ben Levi need to ask in the first place?

(d)Why did he choose to ask specifically Rebbi Chanina?

4)

(a)The problem with Rebbi Chanina's concession for a sick person to eat cress on Shabbos - is that, in view of the Mishnah in Shabbos, which permits eating all food on Shabbos, even as a cure, what is the Chidush?

(b)Rebbi Chanina permitted Rebbi Yehoshua ben Levi even to grind the cress on Shabbos, to use as a cure.

(c)One may grind herbs for a sick person on Shabbos provided he is in life-danger - Rebbi Yehoshua ben Levi's She'eilah was whether ground cress was an effective cure or not.

(d)He choose to ask specifically Rebbi Chanina, of all people - because he was an expert doctor. He testified that nobody had ever asked him about a bite from a white mule and lived (which we are about to discuss).

5)

(a)Is it possible to survive a bite sustained from a white mule?

(b)Then why did Rebbi Chanina say that it was not?

(c)To which kind of white mule was he referring?

5)

(a)It is possible to survive a bite sustained from a white mule.

(b)When Rebbi Chanina said that it was not - he was referring, not to the person, but to the wound ('ve'Chaysa' not 've'Chayah').

(c)He was in fact, referring to a red mule with white feet.

6)

(a)What does Rebbi Chanina mean by 'be'Par v'Lo b'Damo shel Par'?

(b)What did Rebbi Chanina also say with regard to the Chafinah which preceded the Shechitah of the bull?

(c)How does this create a problem with his comment with regard to the She'eilah of Rebbi Yehoshua ben Levi?

(d)How do we amend that comment?

6)

(a)When Rebbi Chanina says 'be'Par v'Lo b'Damo shel Par' - he means that the Kohen Gadol is obligated to enter the Kodesh Kodashim on Yom Kipur with the bull ("b'Zos Yavo Aharon el ha'Kodesh, b'Far), and not just with the blood (of the bull which his predecessor Shechted before becoming Tamei).

(b)Rebbi Chanina also said that if the Kohen Gadol performed the Chafinah before the Shechitah of the bull - he would not be Yotzei.

(c)In view of these two statements of Rebbi Chanina, if, on Yom Kipur, a Kohen Gadol died after having Shechted his bull, his successor would become obligated to bring another bull, in which case, he would also be obligated to perform the Chafinah again. So how could he praise Rebbi Yehoshua ben Levi's She'eilah, and even go so far as to claim that he had also asked it?

(d)We therefore amend his comment completely. What he said was that, since Rebbi Yehoshua ben Levi asked this She'eilah, he must hold 'be'Par, va'Afilu b'Damo shel Par' (perhaps because of the Pasuk in Acharei-Mos 'Ki ha'Dam Hu ha'Nefesh').

7)

(a)What is the She'eilah of 'Chofen v'Chozer v'Chofen'?

(b)Why does Rav Papa think that if 'Chofen v'Chozer v'Chofen', then Rebbi Yehoshua ben Levi's She'eilah will be resolved, too?

(c)Rav Huna Brei d'Rav Yehoshua disagrees with him. Why?

(d)In which point do Rav Papa and Rav Huna Brei d'Rav Yehoshua agree?

7)

(a)The She'eilah of 'Chofen v'Chozer v'Chofen' - is whether the Kohen Gadol had to make a second Chafinah in the Kodesh Kodashim or not.

(b)Rav Papa thinks that if he was indeed obligated to perform a second Chafinah, then the Kohen would be permitted to enter with his friend's Chafinah - since he would then be able to fulfill the Mitzvah of Chafinah in the Kodesh Kodashim (see Tosfos DH 'I Chofen' and Tosfos Yeshanim DH 'Chaveiro').

(c)Rav Huna Brei d'Rav Yehoshua disagrees with him. In his opinion, the opposite is true - if 'Chofen v'Chozer v'Chofen', then he would not be permitted to enter with his friend's Chafinah, since it would be impossible for his handful to tally exactly with his friend's (and the two Chafinos must be exactly the same).

(d)Rav Papa and Rav Huna Brei d'Rav Yehoshua agree however - that the She'eilah whether the Kohen Gadol is permitted to enter with his friend's Chafinah will apply if 'Ein Chofen v'Chozer v'Chofen'.

49b----------------------------------------49b

8)

(a)In which of two possible ways would the Kohen Gadol hold the Kaf containing the Ketores, before pouring it into his hands?

(b)Where did this take place?

(c)Where was the Machtah?

(d)How did he then perform the second Chafinah?

8)

(a)The Kohen Gadol would hold the Kaf containing the Ketores either with his finger-tips or with his teeth, before emptying it into his hands.

(b)This took place inside the Kodesh Kodashim.

(c)The Machtah had been placed on the floor.

(d)He would then, using his thumbs, gently draw the handle of the Kaf (which was facing him) towards himself, until it reached the cupped palms of his hands, above which it was now perched. Then he would slowly tip its contents into his palms.

9)

(a)What did he then do with the Ketores?

(b)Some say that he piled it on top of the ashes at one point in the pan; others, that he scattered it across the entire area. What are their respective reasons?

(c)This second Chafinah was one of the three most difficult Avodos in the Beis Hamikdash. What were the other two?

(d)What have we finally proved from this Beraisa?

9)

(a)From his palms, he would pour the Ketores into the Machtah containing the coals which was lying on the floor.

(b)Some say that he piled the Ketores on top of the ashes at one point in the pan - in order to delay the pillar of smoke (presumably, in order to avoid getting his hands burnt) others, that he scattered it across the entire area - in order to hasten it (presumably, in order to hasten the advent of the Shechinah).

(c)This second Chafinah was one of the three most difficult Avodos in the Beis Hamikdash - the other two, were the Melikah (the pinching of the bird's neck to kill it), and the Kemitzah.

(d)We have finally proved from this Beraisa - that there was a second Chafinah.

10)

(a)According to Rebbi Chanina, should the Kohen Gadol die after he has Shechted his bull, his successor does not bring its blood into the Kodesh Kodshim for sprinkling (i.e. he has to bring a second bull, and begin with its Shechitah). Why is that?

(b)What does Resh Lakish hold?

(c)Rebbi Ami holds like Rebbi Chanina. How does he attempt to disprove Rebbi Yitzchak Nafcha (who holds like Resh Lakish) from the Beraisa in Pesachim, which states that one may join a group for the Korban Pesach or withdraw from it, up to the time that it is Shechted?

(d)How does Rebbi Yitzchak Nafcha refute that proof? Why is the Korban Pesach different?

10)

(a)According to Rebbi Chanina, should the Kohen Gadol die after he had Shechted his bull, his successor would not bring its blood into the Kodesh Kodshim for sprinkling (sice he now had to bring a second bull, and begin with its Shechitah). This is because he Darshens "b'Par" - 've'Lo b'Damo shel Par'.

(b)"b'Par" - 'va'Afilu b'Damo shel Par', in which case the Kohen Gadol's successor would indeed bring the blood of the bull (of his predecessor who died) into the Kodesh Kodshim for sprinkling.

(c)If, as Rebbi Yitzchak Nafcha contends, it was still called a bull (or a lamb) even after it had died, then, seeing as the Torah writes in Bo "v'Im Yim'at ha'Bayis Miheyos mi'*Seh*", why would one not have been able to join the group or withdraw from it (even after it had been Shechted) - until the blood had been sprinkled?

(d)Rebbi Yitzchak Nafcha refutes this proof - because, he argues, the Korban Pesach was different - since the Torah writes "v'Im Yim'at ha'Bayis Miheyos mi'Seh", implying that the lamb must still have been alive when the change in numbers took place.

11)

(a)Why can one not redeem a Peter Chamor (a first-born donkey) with...

1. ... a calf or with a deer?

2. ... a Shechted lamb (according to the Gemara's initial reasoning)?

3. ... a Tereifah (one of seventy fatal blemishes)?

(b)Can one redeem it with Kil'ayim (a cross between a goat and a lamb) or a K'vi? What is a K'vi?

11)

(a)One cannot redeem a first-born donkey with ...

1. ... a calf or with a deer - because the Torah specifically writes "Seh" (lamb).

2. ... a Shechted lamb - because once an animal dies, it loses its identity.

3. ... a Tereifah (one of seventy fatal blemishes) - because it too, is no longer considered alive (in this regard).

(b)One can neither redeem it with Kil'ayim (of a goat and a lamb) - despite the fact that both of these animal are called 'Seh' - nor with a Kvi (a cross between a goat and a doe).

12)

(a)How do we try to prove Rebbi Chanina's viewpoint from this Beraisa?

(b)On what grounds do we refute this proof?

(c)What do we learn from the redundant "Tifdeh" mentioned in Bo in the Parshah of Pidyon Peter Chamor?

12)

(a)The reason that we gave for the prohibition of redeeming the donkey with a Shechted lamb (in 11a 2.) - supports Rebbi Chanina's viewpoint (that a dead animal does lose its identity - "b'Par" 've'Lo b'Damo shel Par'.

(b)We refute this proof however, on the grounds that even if it did not, one would still not be able to redeem the first-born donkey with a Shechted lamb, because we learn a 'Gezeirah-Shavah' "Seh" "Seh" from the Korban Pesach.

(c)We learn from the redundant "Tifdeh" mentioned in Bo in the Parshah of Pidyon Peter Chamor - that even though we have just compared the redemption of the first-born donkey to the Korban Pesach inasmuch as the lamb had to be alive, it did not however, have to be a male, in its first year or without a blemish (as the lamb of the Korban Pesachdid).

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