1)

(a)The Beraisa rules - that it is not necessary to give deference to a senior when travelling or when crossing a bridge ...

(b)... when washing Mayim Achronim.

(c)When Ravin and Abaye were once travelling together on their donkeys - Ravin's donkey went in front of Abaye's (and he did not invite Abaye to avertake him)

(d)Abaye commented ...

1. ... at that point - that from the time that Ravin (who was Abaye's junior) came from Eretz Yisrael he had become conceited.

2. ... when they arrived at the entrance to a Shul, and Ravin honored Abaye with entering first - 'Till now was I not Mar (your senior)'?

(e)In his first statement, did Abaye refer to Ravin's having come from Eretz Yisrael - because the latter tended to commute from Eretz Yisrael to Bavel quoting Rebbi Yochanan's rulings.

2)

(a)Ravin (quoting Rebbi Yochanan) replied - that one only needs to give deference when entering a doorway with a Mezuzah.

(b)To reconcile that statement with the fact that Ravin himself gave deference to Abaye whey they entered a Shul, which does not require a Mezuzah - we amend his statement to read 'when entering a doorway that is fit to have a Mezuzah'.

3)

(a)Rav Yehudah the son of Rav Shmuel bar Shilas said - that the participants are not permitted to eat before the one who has recited the B'rachah.

(b)Rav Safra amended the wording to 'taste' (instead of 'eat') - even though it has no direct Halachic ramifications - because that is what Rav sais, and one is obligated to use the same Lashon as one's Rebbe.

4)

(a)The Beraisa rules that ...

1. ... two people - must wait for each other 'by the serving-dish (i.e. if one of them interrupts the meal for a short while, the other one must wait for him to resume eating before serving himself.

2. ... if they are three - and one of them interrupts, the other two are not obligated to wait for him.

3. ... the participants are not permitted to eat before the person who recites Birchas ha'Motzi (the Botze'a).

(b)'ha'Botze'a' really means - the one who cuts the bread.

(c)The Mevarech is permitted to allow - his Rebbe or his senior to eat before him.

5)

(a)Rabah bar bar Chanah Chanah arrived early at the Se'udah and proceeded to teach his son a Din in 'Betzi'as ha'Pas' - at that son's wedding.

(b)He saw fit to do so specifically then - because it is customary for the Chasan to recite Birchas ha'Motzi.

(c)He therefore taught him - that the Botze'a is forbidden to cut the bread before the participants have all answered 'Amen' to his B'rachah.

6)

(a)Rav Chisda slightly amended that ruling - to read 'the majority of the participants'.

(b)Rami bar Chama queried his amendment - in that, since one does not need all the participants to answer, why will the minority not suffice?

(c)To which Rav Chisda answered - that it is wrong to answer an excessively long 'Amen' (and once the majority have finished saying 'Amen', those who are still answering are taking too long over it).

7)

(a)The Beraisa prohibits answering an 'Amen ...

1. ... Chatufah' - which means that one cuts the 'Alef' short, to read it with a 'Sh'va' rather than with a 'Kamatz'.

2. ... Ketufah' - where one half omits the 'Nun'.

3. ... 'Yesomah' - where one answers 'Amen' (because he hears others saying it) without having heard the B'rachah.

(b)The men in the big Shul in Alexandria, who could not hear the Chazan and who answered 'Amen' when they saw flags being waved - at least knew which B'rachah was being recited (even though they could not hear the Chazan).

(c)The Tana also says that - one should not recite a B'rachah quickly, as if to rid oneself of the obligation.

(d)ben Azai says that if a person recites an Amen ...

1. ... Yesomah - his children will become Yesomim.

2. ... Chatufah - his days will be snatched away from him (he will die prematurely).

3. ... Ketufah - his days will be cut short (the difference is unclear).

(e)Whereas a person who recites a 'long B'rachah' - will merit long life.

8)

(a)When Rav Shimi bar Ashi once do came and found Rav and Shmuel at the tail-end of a Se'udah - he began to eat quickly.

(b)Rav commented at Rav Shimi bar Ashi's attempt to join them for Mezuman - as being futile, since they had already finished eating.

(c)Shmuel countered Rav's objection - inasmuch as, since if they would bring a dessert, they wold sill be able to eat, Rav Shimi bar Chiya was still able to join them.

(d)He said 'Mushrooms for me and chicks for Rav' - because Shmuel like mushrooms for dessert, whereas Rav liked chicks.

9)

(a)When Rav Acha arrived whilst the Talmidim of Rav were in the middle of a Se'udah, they declared - that 'A great man has arrived. He will Bensch Mezuman for us!'

(b)To which he responded - that Mezuman is mainly incumbent on those who were present when the meal began.

(c)The Halachah is - that the great man has precedence.

10)

(a)We object to the Mishnah's ruling permitting someone who has eaten D'mai to participate in Mezuman - in that how can someone who is not permitted to eat the food that he ate to participate in the Mitzvah?

(b)It ought to be forbidden - because it is a 'B'rachah ha'Ba'ah ba'Aveirah'.

(c)The source for this prohibition is the Pasuk in Tehilim "Botze'a Barech Ni'etz Hash-m", which means - 'Someone who recites the B'rachah over stolen bread angers Hash-m!"

(d)Based on this Pasuk, Mar says in the first Perek of Sanhedrin that if a person steals a Sa'ah of wheat, then, after grinding and baking it - he recites a B'rachah over it, this is not blessing Hash-m, but making Him angry.

11)

(a)We refute the objection, based on the Mishnah in D'mai - which permits a poor man to eat D'mai, and anybody is able to declare his property Hefker and become a poor man.

(b)Besides poor people, the Tana there also permits one to feed D'mai to - a regiment of royal soldiers who have returned from war and are currently staying in one's town, and whom one is obligated to feed ...

(c)... because a person who is away from home (who has no access to his money) is considered poor.

(d)The reason the Chachamim were so lenient regarding D'mai, is because the majority of Amei ha'Aretz separated Ma'asros, in which case the Din of D'mai is no more than a Chumra in the first place.

(e)In the supporting Beraisa cited by Rav Huna, Beis Shamai forbid feeding the poor and the visiting troops D'mai - Beis Hillel permit it.

12)

(a)The problem with the Mishnah's ruling that someone who eats Ma'aser Rishon whose T'rumah has been taken is eligible to participate in Mezuman is - that it seems to be obvious.

(b)We solve the problem - by establishing the case where he gave T'rumas Ma'aser without first having taken T'rumah Gedolah.

(c)This is based on the ruling of Rebbi Avahu in the name of Resh Lakish, who learnt from the Pasuk in Korach "va'Haremosem mimenu T'rumas Hash-m, Ma'aser min ha'Ma'aser" - " Ma'aser min ha'Ma'aser", 've'Lo T'rumah Gedolah u'T'rumas Ma'aser min ha'Maa'aser' ...

(d)... which speaks where the Levi receives Ma'aser Rishon when the produce is still stalks (before the winnowing has taken place).

13)

(a)When Rav Papa asked Abaye, why in that case, one is not Patur even he came first to the K'ri, he meant to ask - why the Levi is not then Patur from T'rumah Gedolah, even if he receives Ma'aser Rishon after the flattening of the pile (the Miru'ach, which takes place after the winnowing).

(b)Abaye replied by quoting the Pasuk there "mi'Kol Ma'asroseichem Tarimu" - which is said to the Levi'im ...

(c)... obligating them to give T'rumah Gedolah to the Kohen.

(d)When Rav Pap asked Abaye how we know to differentiate between before the Miru'ach and after the Miru'ach, he replied - that the Mitzvah of T'rumah is on 'Dagan', and it is only called 'Dagan' after the Miru'ach has taken place.

14)

(a)We answer the Kashya 'P'shita' with regard to the Mishnah's ruling that ...

1. ... someone who eats Ma'aser Sheini and Hekdesh that have been redeemed may participate in Mezuman - by establishing the Mishnah where the owner redeemed the Keren but not the extra fifth.

2. ... a Shamash who ate a k'Zayis may participate - by pointing that the eating of the Shamash is considered a fixture, even though we may have thought otherwise.

(b)In the former ruling, the Mishnah teaches us - that although the owner remains obligated to pay the extra fifth, the fruit is redeemed immediately.

(c)The problem with the Mishnah's ruling that a Kuti is permitted to participate - is why a Kuti is any better than an Am ha'Aretz, who, the Beraisa rules, is forbidden to participate in Mezuman.

(d)Abaye establishes the Mishnah by a Kuti Chaver (a Talmid-Chacham). Rava solves the problem (based on a Beraisa), even assuming that the Mishnah is speaking about a Kuti Am ha'Aretz - by establishing the Beraisa of Am ha'Aretz by an Am ha'Aretz de'Rabbanan (as we will now explain).

15)

(a)Rebbi Meir there defines an Am ha'Aretz as someone who does not eat his Chulin be'Taharah. According to the Chachamim - it is someone who does not Ma'aser his fruit properly.

(b)This answers the Kashya - in that our Mishnah goes according to the Chachamim, and the Kutim, unlike the Amei ha'Aretz, Ma'aser their fruit properly.

(c)The Kutim are particular about Ma'asering their fruit based on a statement of Mar, who said - any Mitzvah that the Kutim took on they adhered to scrupulously.

16)

(a)We now cite a six-sided Machlokes as to how to define an Am ha'Aretz that the Chachamim often refer to. Of the first four who define him as someone who does not fulfill one specific Mitzvah, Rebbi Eliezer says someone who does not recite the Sh'ma morning and evening', Rebbi Yehoshua - someone who does not wear Tefilin.

(b)ben Azai defines him as someone who wears a garment without Tzitzis, Rebbi Nasan as - someone who does not affix a Mezuzah to his doors.

17)

(a)Rebbi Nasan bar Yosef defines an Am ha'Aretz as - someone who not bring-up his children to study Torah.

(b)Acherim says 'Kara ve'Shanah ve'Lo Shimesh Talmidei-Chachamim, harei Zeh Am ha'Aretz', by which he means - that he has learned Chumash'T'nach and Mishnah, but not Gemara (which had to be studied with a Rebbe).

(c)Rav Huna rules - like Acherim.

18)

(a)Although Rav Menashya bar Tachlifa learned Sifra, Sifri and Halachos, Rami bar Chama refused to include him in Mezuman - because he did not learn Gemara (or so Rami bar Chama thought).

(b)Rava stated that Rami bar Chama died - because he refused to include Rav Menashya bar Tachlifa in Mezuman.

(c)The problem with Rava's statement is - Rami bar Chama's refusal conforms with Rav Huna's ruling (like Acherim).

(d)We resolve the problem by - concluding that, in fact Rami bar Chama dis learn Gemara, only Rami bar Chama erred in thinking that he didn't, because he did not make sufficiently extensive inquiries about him.

(e)Alternatively - he heard many Sugyos from various Rabbanan, which is as good as learning Gemara directly.

19)

(a)We answer the Kashya 'P'shita' regarding the Mishnah's prohibition of including someone who ate Tevel in Mezuman - by establishing it by Tevel ha'Tavul mi'de'Rabbanan ...

(b)... which is Tevel that grew in a plant-pot without a hole in its base.

(c)We ...

1. ... query the Mishnah, which also prohibits someone who eats Ma'aser Rishon from which T'rumah has not been taken from participating in Mezuman - by asking 'P'shita'?

2. ... resolve the problem by establishing the case where the Levi came to pick up his Ma'aser after the winnowing (i.e. after it was placed in a pile and flattened).

(d)We might otherwise have thought that one may include his in Mezuman - like Rav Papa asked Abaye earlier in the Sugya (Refer to end of Amud Alef).

20)

(a)The Mishnah's insertion among those who are prohibited from participating in Mezuman of someone who eats Ma'aser Sheini or Hekdesh that have not been redeemed, is also not obvious - because it speaks where they did not redeem it properly ...

(b)i.e. ......

1. ... with regard to Ma'aser Sheini - he redeemed it with a disc (and not with a minted coin), and ...

2. ... Hekdesh - with a Karka.

(c)We learn from the Pasuk in Bechukosai "ve'Nasan ha'Kesef (not the actual words in the Pasuk) ve'Kam lo" - that one can only redeem Hekdesh with money.

(d)The last case in the current list is a Shamash who eats less than a k'Zayis, which is obvious, and the Tana only inserts it - to balance the Reisha, which discussed a Shamash who ate a k'Zayis.

21)

(a)We answer the Kashya 'P'shita' with regard to the Mishnah's ruling precluding a Nochri from Mezuman, based on a statement of Rebbi Zeira - by establishing the case by a Ger who performed the B'ris Milah but who did not yet Tovel.

(b)Rebbi Zeira quoting Rebbi Yochanan said - that Geirus is not valid until the Ger has performed the B'ris Milah and Toveled.

(c)He learns this from the fact that Moshe sprinkled the blood of the Korbanos on the people at Har Sinai - since there is no Haza'ah without Tevilah (and we know that they circumcised before leaving Egypt).

(d)The Kashya 'P'shita' is now answered - since we might otherwise have thought that the Geirus is valid immediately after performing the B'ris Milah.

22)

(a)Rebbi Yossi rules that a baby in his cot - can make up a Mezuman.

(b)We reconcile this with the Mishnah, which precludes Ketanim from participating in Mezuman by citing Rebbi Yehoshua ben Levi, who said that ...

1. ... a baby in his cot (who cannot participate in Mezuman) - can make up ten if there are only nine without him ...

2. ... and so can an Eved.

(c)We query this however, from an incident cited in a Beraisa, where Rebbi Eliezer once - set his Eved free, in order to make up a Minyan in Shul ...

(d)... implying that as long as he is an Eved, he cannot make up a Minyan (a Kashya on Rebbi Yehoshua ben Levi).

23)

(a)We answer that they were actually two short of a Minyan - and Rebbi Eliezer set one free, and the other one he relied on the Heter cited by Rebbi Yehoshua ben Levi.

(b)We query this however, based on a statement of Rav Yehudah, who said that someone who sets his Eved free - transgresses an Asei ...

(c)... the Asei of - "le'Olam bahem Ta'avodu".

(d)We refute the answer that Rebbi Eliezer did it for the sake of a Mitzvah - on the basis of the principle that a 'Mitzvah ha'Ba'ah ba'Aveirah is forbidden'.

(e)We answer - making a Minyan is different, inasmuch as it is a public Mitzvah, which overrides the prohibition of Mitzvah ha'Ba'ah ba'Aveirah.

24)

(a)Rebbi Yehoshua be Levi says further - that one should go to Shul early in order to be among the first ten Mispal'lim.

(b)The problem with his next statement that the first ten people in Shul receive the reward of (even) a hundred people who arrive after them is - why the hundred people who came later should be denied reward for coming to Shul.

(c)We therefore amend it to read - that the first ten receive a reward that corresponds to that of all those who come after them.

25)

(a)What problem Rav Nachman has with Rav Huna's initial statement that nine people plus the Aron make up a Minyan is - that the Aron is not a person.

(b)We therefore amend it to read - that nine people who look like ten combine to make up a Minyan.

(c)Some say that this refers to where they are standing close to one another, others - to where they are scattered round the Shul.

(d)The basis of their Machlokes is - in which case is one more likely to think that there are ten people.

26)

(a)The problem Rav Nachman has with Rebbi Ami's initial statement that two plus Shabbos form a Mezuman is once again - that Shabbos is not a person.

(b)So we amend it to read - that if two Talmidei-Chachamim who sharpen each other in Halachah comprise a Mezuman.

(c)Rav Chisda pointed to Rav Sheishes and himself as an example of Rebbi Ami's ruling. Rav Sheishes - pointed to Rav Sheishes and himself.

27)

(a)Rebbi Yochanan permits a 'Katan Pore'ach' - a Katan who has already grown two pubic hairs, to make up a Mezuman (See also Tosfos).

(b)We cite a Beraisa in support of Rebbi Yochanan, which concludes - 've'Ein Medakd'kin be'Katan'.

(c)The problem with that is - that it seems to clash with the Reisha, which specifically states that if he has not grown two hairs, he cannot participate in the Mezuman.

(d)We conclude that the Tana is coming to include a Katan Pore'ach, and when he says 've'Ein Medakd'kin be'Katan', he means - that we are not particular about the fact that he has not yet turned thirteen.