1)

(a)What did Rebbi Elazar comment to the Beraisa expert who cited to him the reason for the P'tur of anointing a Nochri as 'Kol she'Yeshno be'Sach, Yeshno be'Bal Yisach'? How did he prove it from the words "Lo Yisach" (in the Pasuk in ki Sissa "Al B'sar Adam Lo Yisach")?

(b)What did Rav Chananyah, citing a Beraisa in the presence of Rava, prove from the same Pasuk "Al B'sar Adam Lo Yisach", regarding a Kohen Gadol anointing himself with the oil with which he has already been anointed?

(c)Rav Acha b'rei de'Rava queried him from a Beraisa. What does the Beraisa say about the son of a Kohen's daughter who is a Yisrael, and the Terumah oil which his grandfather used to anoint himself?

(d)To answer the Kashya, what distinction did Rav Ashi draw between Terumah and Shemen ha'Mishchah, based on the two Pesukim in Emor "u'Meisu bo ki Yechaleluhu" (in connection with Terumah) and "ki Shemen Mishchas Elokav alav" (in connection with a Kohen Gadol)?

2)

(a)We learned in our Mishnah 'al Eilu Chayavin al Z'dono Kareis, ve'al Shigegaso Chatas, ve'al Lo Hoda she'Lahem Asham Taluy, Chutz min ha'Metamei Mikdash ve'Kodashav'. What is the Tana coming to preclude Metamei Mikdash ve'Kodashav from?

(b)We ask why the Tana does not then insert 'ha'Over alav Yom ha'Kipurim' in the Mishnah. On what grounds would he be Patur from an Asham Taluy?

(c)What does Resh Lakish answer? What sort of P'tur is our Mishnah concerned with?

(d)Rebbi Yochanan establishes the case by 'Meva'et' (someone who denies that Yom Kipur atones). What does he mean by that (see Rabeinu Gershom)?

(e)How does Resh Lakish counter that?

3)

(a)Abaye and Rava argue over the same point. According to Abaye, if someone denies that his Korban will atone for his sin, it will not atone for him. What does Rava say?

(b)What will they hold in a case where the sinner refuses to bring his Korban altogether?

(c)So they must argue in a case where he agrees to bring the Korban, but claims that it will not atone. What is Rava's reasoning?

4)

(a)Rava retracts from his current stance however, based on a Beraisa which discusses the Kaparah of Yom Kipur. On what grounds does the Tana there initially think that Yom Kipur will atone even for Einan Shavin (people who have not done Teshuvah), even though Chatas and Asham do not?

(b)What does he learn from the word "Ach" (in the Pasuk in Acharei-Mos "Ach be'Asor la'Chodesh ha'Shevi'i ha'Zeh Yom Kipurim hu")?

(c)Why can 'Shavin' and 'Einan Shavin' not mean Shogeg and Meizid?

5)

(a)So we cite Ula. What did Ula Amar Rebbi Yochanan say in a case where the sinner set aside a Chatas, left the fold, and now does Teshuvah and wants to bring his Chatas?

(b)On what grounds do we refute the suggestion that in similar vein, Meizid in the current Beraisa refers to a case where the sinner ate Cheilev, left the fold and did Teshuvah after Yom Kipur, which the Torah now rejects?

(c)So how do we finally explain 'Shavin' and 'she'Ein Shavin'?

(d)Why did this force Rava to retract?

6)

(a)We have a problem with this however, from another Beraisa, which discusses someone who contravenes Yom Kipur in three basic ways. He neither fasted nor did he desist from Melachah. The third thing he did was not to treat it as a Mikra Kodesh. What does that mean?

(b)What does the Tana then learn from "Yom Kipurim Hu"?

(c)We are now faced with two contradictory S'tam Sifras, which we answer by establishing the latter Beraisa according to Rebbi in his own name (who holds that Yom Kipur does not require Teshuvah). What are the three exceptions to this ruling?

(d)And who is then the author of the first Beraisa?

7)

(a)Rava establishes both Beraisos like Rebbi in his own name. On what basis then does he rule in the first Beraisa that Yom ha'Kipurim does not atone without Teshuvah?

(b)How will we then qualify the second Beraisa? On what will Yom Kipur atone even for those who do not do Teshuvah, and on what will it not?

(c)How do we try to prove Rava's answer from the Kareis of Yom Kipur itself?

(d)We refute this proof however, by establishing the Beraisa where he worked all night, and died at the crack of dawn. What is the basis of this answer (whose source is the Pasuk in Acharei-Mos "ki ba'Yom ha'Zeh Yechaper aleichem")?

8)

(a)And we go on to refute the above proof, even assuming that the Tana is speaking in the day, in one of three ways. One of them speaks when he ate or did Melachah close to Sheki'ah. How does this answer the question?

(b)The other two answers (one regarding eating, the other, regarding doing Melachah), answer it even assuming that he ate or performed Melachah in the middle of the day. What is then the case?

9)

(a)What were the Rabbanan referring to when they said (at the conclusion of our Mishnah) 'Af ha'Megadef'? What did they hear Rebbi Akiva say?

(b)What problem do we have with this explanation from Rebbi Yochanan earlier in the Sugya?

(c)Rebbi Akiva however, explains in a Beraisa that Megadef is Chayav a Korban, because the Pasuk in Sh'lach-l'cha (in connection with Megadef) writes Kareis. What problem do the Chachamim have with that?

(d)What do we reply to that? What did Rebbi Akiva really mean to say?

(e)What is the basis of their Machlokes? How do the Rabbanan define 'Megadef'?

7b----------------------------------------7b

10)

(a)What do the Rabbanan learn from the 'Gezeirah-Shavah' "ve'Nasa Chet'o" (by Mevarech es Hash-m) "Chet'o Yisa" (by Pesach Rishon, where the Torah explicitly writes Kareis)?

(b)What will Rebbi Akiva, in whose opinion Megadef (where the Torah specifically writes Kareis) refers to Mevarech es Hash-m, learn from the Gezeirah-Shavah?

11)

(a)What does Isi ben Yehudah mean when he says in a Beraisa (in connection with Megadef) 'Girafta es ha'Ke'arah ve'Chisartah'? What has 'Giraftah' got to do with Megadef? How does he define 'Megadef'?

(b)How does Rebbi Elazar ben Azaryah's Mashal differ from Isi ben Yehudah's? Why is that?

(c)In another Beraisa, Rebbi Elazar ben Azaryah explains himself, when he specifically states that Megadef is Oved Avodah-Zarah. What do the Chachamim there say?

12)

(a)Our Mishnah discusses three categories of a Korban Yoledes, one of them is brought and eaten. What happens to the other two?

(b)Rebbi Meir lists in the first group a woman who miscarries a baby in the shape of an animal, a beast or a bird. Why is that?

(c)What do the Chachamim say?

(d)What does the Tana rule in a case where the stillborn baby emerges in the shape of a Sandal (flat), a placenta or a skin bag containing miniature limbs?

(e)And what does the Tana say about a Shifchah who gave birth to any of these?

13)

(a)The Mishnah lists two cases of a Yoledes who brings a Korban which is not eaten. One of them is where the Yoledes has a miscarriage, but does not know what she gave birth to. What is the other?

(b)In the latter case, what does each woman stipulate when bringing the Olas ha'Of?

(c)Why can they not make the same condition when bringing the Chatas ha'Of?

14)

(a)Why are the Kohanim not permitted to eat the Chatas ha'Of?

(b)And why is the Safek Korban not Asur because of Chulin ba'Azarah?

(c)On what grounds are they permitted to bring the Chatos, seeing as it is a Safek?

15)

(a)Rebbi Yossi qualifies the Mishnah's last ruling. Under which condition is each woman obligated to bring an independent Korban?

(b)What must they do if both women were present?

16)

(a)What does our Mishnah rule with regard to a woman who miscarries a skin bag filled with water, blood or colored bits of flesh, a baby in the form of a fish, grasshoppers, Shekatzim and Remasim or one who gave birth on or before the fortieth day after she became pregnant?

(b)The last case in the current list is 'Yotzei Do'fen'. What does Rebbi Shimon say about a Yotzei Do'fen?

(c)The Beraisa extrapolates from the Pasuk in Tazri'a (in connection with the Korban Yoledes) "Daber el B'nei Yisrael" that Nochri women who give birth are Patur from a Korban. What does the Tana include from the continuation of the Pasuk "Ishah ki Sazri'a"?

(d)Why do we need a Pasuk to include a Shifchah in the Din of Chatas Yoledes? Why is it not obvious from the 'Gezeirah-Shavah' "Lah" "Lah" (both in ki Seitzei), which teaches us that whatever a woman is Chayav, an Eved or a Shifchah) is Chayav too?

17)

(a)The Mishnah in the fifth Perek discusses a case where one of two people is Chayav an Asham Taluy. Rebbi Shimon rules that they bring one between them and stipulate, like Rebbi Yossi in our Mishnah. What does Rebbi Yossi say there?

(b)Rava (as well as Ravin Amar Rebbi Yochanan) reconciles Rebbi Yossi here with Rebbi Yossi there. What does he learn from the Pasuk in Vayikra "O Hoda Eilav Chataso" that explains Rebbi Yossi there?

(c)Why will this not apply to the case here?

(d)What statement does Rebbi Yossi make there that proves this answer correct?

18)

(a)Concerning the Machlokes in our Mishnah between Rebbi Shimon and the Chachamim regarding a Yotzei Dofen, how does Resh Lakish explain Rebbi Shimon by citing the Pasuk in Tazri'a "ve'Im Nekeivah Seiled"? What ought the Pasuk to have otherwise written?

(b)On the other hand, how does Rebbi Mani bar Patish explain the Chachamim by citing the Pasuk there "Ishah ki Sazri'a ve'Yaldah"?

(c)What do we learn from the Pasuk in Tzav (in connection with the Korbanos) "be'Yom Tzavoso"?

(d)What is 'Yom M'los'?

19)

(a)When Beis Shamai exempted a woman who has a miscarriage on the night of the eighty-first day of the birth of her daughter, from bringing a second Korban, Beis Hillel asked them what the difference is between the eighty-first day and the night of the eighty-first day (since both occur after "Yom M'los"). What did they reply?

(b)How did Beis Hillel counter this? On what occasion is the Yoledes Chayav a second Korban, even though she is not able to bring her first Korban on that day?

(c)To counter this argument, what distinction did Beis Shamai draw between nighttime and Shabbos?

(d)And how did they counter Beis Hillel's argument that in any event, the birth on the eighty-first night renders the Yoledes Tamei (so why should she not be Chayav a Korban)?

(e)Why does the Mishnah always refer to the night of the eighty-first day following the birth of a girl, and not to the night of the forty-first day following the birth of a boy (see Shitah Mekubetzes 25)?

OTHER D.A.F. RESOURCES
ON THIS DAF