Discussing a Machlokes between Beis Shamai and Beis Hillel, what does Rebbi Shimon ben Yehudah say in the name of Rebbi Yossi, in a case where fruit that has not yet reached the stage of Ma'asros and that enters Yerushalayim, is taken out again?
(b)
In which case do Beis Shamai and Beis Hillel then argue?
(c)
What is the basis of their Machlokes?
1)
(a)
Discussing a Machlokes between Beis Shamai and Beis Hillel, Rebbi Shimon ben Yehudah quoting Rebbi Yossi in a case where fruit that has not yet reached the stage of Ma'asros and that enters Yerushalayim and is taken out again, rules - that both Beis Shamai and Beis Hillel agree that one is permitted to redeem the Ma'aser Sheini anywhere and eat it.
(b)
Beis Shamai and Beis Hillel argue in a case - where the fruit has reached the stage of Ma'asros (for example, crops after Miru'ach) when they enter Yerushalayim.
(c)
And the basis of their Machlokes is - whether 'Matanos she'Lo Hurmu ke'Mi she'Hurmu Damyan' (Beis Shamai) or 'La'av ke'Mi she'Hurmu Damyan' (Beis Hillel).
2)
(a)
To reconcile Rebbi Yossi according to Beis Hillel in the latter Beraisa with his own ruling in the earlier one, where he ruled 'Matanos she'Lo Hurmu, ke'Mi she'Hurmu Damyan' - Rabah explains 'Mechitzah Le'echol d'Oraysa, Mechitzah Li'kelot de'Rabbanan' (as we learned at the end of Sanhedrin). What exactly does he mean?
(b)
How does Ravina establish the earlier Beraisa (where Rebbi Yossi ruled that a Zar is Lokeh for eating Ma'aser Sheini that enters Yerushalayim and is taken out again), to explain Rebbi Yossi's Chidush, and to resolve Rav Papa's She'eilah on the previous Amud (regarding Ma'aser on a pole)?
(c)
What does Rebbi Yossi then hold with regard to 'Matanos she'Lo Hurmu'?
2)
(a)
To reconcile Rebbi Yossi according to Beis Hillel in the latter Beraisa with his own ruling in the earlier one, where he ruled 'Matanos she'Lo Hurmu, ke'Mi she'Hurmu Damyan', Rabah explains 'Mechitzah Le'echol d'Oraysa, Mechitzah Li'kelot de'Rabbanan' (as we learned at the end of Sanhedrin), which means that - the walls of Yerushalayim absorb Ma'aser to prohibit its consumption elsewhere mi'd'Oraysa (which is why one receives Malkos for having eaten it outside Yerushalayim); but only mi'de'Rabanan to prohibit redeeming it outside, and the Rabbanan only decreed on actual Ma'aser Sheini (according to Beis Hillel), but not when it is contained inside Tevel.
(b)
To explain Rebbi Yossi's Chidush, Ravina establishes the earlier Beraisa (where Rebbi Yossi ruled that a Zar is Lokeh for eating Ma'aser Sheini that enters Yerushalayim and is taken out again) - where he entered Yerushalayim with the actual Ma'aser at the end of a pole placed on his shoulder, resolving at the same time, Rav Papa's She'eilah on the previous Amud, le'Chumra.
What does our Mishnah say about someone who makes a bald patch on his head (as a sign of mourning for a deceased person), who rounds off his Pe'os, who destroys the corners of his beard or who cuts himself as a sign of mourning for a deceased person?
(b)
What does the Tana say about someone who makes ...
1.
... one cut for five dead people?
2.
... five cuts for one dead person?
3)
(a)
Our Mishnah rules that someone who makes a bald patch on his head (as a sign of mourning for a deceased person), who rounds off his Pe'os, who destroys the corners of his beard or who cuts himself as a sign of mourning for a deceased person - receive Malkos.
(b)
The Tana rules that someone who makes ...
1.
... one cut for five dead people or who makes ...
2.
... five cuts for one dead person - receives five sets of Malkos
4)
(a)
How many sets of Malkos does one receive for ...
1.
... cutting off one's Pe'os?
2.
... destroying one's beard?
(b)
How does Rebbi Eliezer qualify this last statement? In which case will one only be subject to one set of Malkos, according to him?
(c)
The Tana Kama confines the La'av to shaving with a razor. What does Rebbi Eliezer say?
4)
(a)
For ...
1.
... cutting off one's Pe'os - one receives two sets of Malkos (one for either side).
2.
... destroying one's beard - one receives five sets of Malkos (two for either side of the face [one below the ear, where the jaw-bone begins, and one at the end of the jaw] and one for the chin).
(b)
Rebbi Eliezer qualifies this last statement, inasmuch as - in the event that one shaves them all in one go, he will receive only one set of Malkos.
(c)
The Tana Kama confines the La'av to shaving with a razor. According to Rebbi Eliezer, he will be Chayav - even if he uses tweezers or a plane.
5)
(a)
Regarding the Pasuk in Emor "Lo Yikr'chu Korchah be'Rosham", what does the Beraisa learn from the word ...
1.
... "Korchah"?
2.
... "be'Rosham"?
(b)
Why might we have thought otherwise?
(c)
The Pasuk in Re'ei is written in connection with Yisre'elim, the current Pasuk, with Kohanim. Why would we have thought that Kohanim might be different in this regard?
(d)
So from where do we know that this Mitzvah extends to Yisre'elim as well?
(e)
On the other hand, what will we learn from the Pasuk in Re'ei (written by Yisre'elim) that will apply to Kohanim too?
5)
(a)
In the Pasuk in Emor "Lo Yikr'chu Korchah be'Rosham", the Beraisa learns from the word ...
1.
... "Korchah" that - one is Chayav for each bald patch that one makes.
2.
... "be'Rosham" that - one is Chayav for making a bald patch anywhere on the head ...
(b)
... in spite of the Pasuk in Re'ei "Banim Atem ... ve'Lo Sasimu Korchah bein Eineichem la'Meis" (implying the front of the head exclusively).
(c)
The Pasuk in Re'ei is written in connection with Yisre'elim, the current Pasuk, with Kohanim, who, we might have thought, are different in this regard - because the Torah has given them additional Mitzvos.
(d)
Nevertheless, we know that this Mitzvah extends to Yisre'elim as well - because of the 'Gezeirah-Shavah' "Korchah" "Korchah" (in the two current Pesukim under discussion).
(e)
On the other hand, from the Pasuk in Re'ei - we learn (via the 'Kal va'Chomer') that even a Kohen is only Chayav for making a bald patch if he does it as a sign of mourning for a deceased person.
20b----------------------------------------20b
6)
(a)
Why can the four or five bald patches discussed in the current Beraisa not be speaking in a case where one made them one after the other ...
1.
... with the corresponding number of warnings?
2.
... with one warning?
(b)
This ruling is based on a Mishnah in Nazir. What does the Tana say there about a Nazir who is warned not to drink wine ...
1.
... and proceeds to drink it all day?
2.
... and drinks, is warned again and drinks again?
(c)
Then what is the case in the Beraisa where he receives four or five sets of Malkos (and which is not obvious)?
6)
(a)
The four or five bald patches discussed in the current Beraisa cannot be speaking in a case where one made them one after the other ...
1.
... with the corresponding number of warnings - because that would be too obvious.
2.
... with one warning - because then he would only be Chayav one set of Malkos.
(b)
The latter ruling is based on a Mishnah later, where the Tana rules in a case where a Nazir is warned not to drink wine ...
1.
... and proceeds to drink it all day - that he only receives only one set of Malkos.
2.
... and drinks, is warned again and drinks again - that he receives one set of Malkos for each warning.
(c)
The case in the Beraisa where he receives four or five sets of Malkos (and which is not obvious) is - where after being warned, he smears all five fingers with a sharp hair-remover and rubs them on his head simultaneously.
7)
(a)
According to Rav Huna, the Shi'ur of a Korchah is that it should be visible. What does Rebbi Yochanan quoting Rebbi Elazar b'Rebbi Shimon (or Shamua) say?
(b)
The Tana Kama in a Beraisa gives the Shi'ur as a ke'G'ris. What do Acherim say?
(c)
A third Tana cited by Rav Yehudah bar Chaviva gives the Shi'ur as two hairs. How do others quote this Tana?
(d)
Based on the Shi'urim that constitute Tzara'as, how can we remember that it is the opinion that holds two hairs that is replaced with that of a lentil, and not that which holds the size of a bean?
7)
(a)
According to Rav Huna, the Shi'ur of a Korchah is large enough to be visible. Rebbi Yochanan quoting Rebbi Elazar b'Rebbi Shimon (or Shamua) gives it as - a ke'G'ris (the size of a large bean).
(b)
The Tana Kama in a Beraisa gives the Shi'ur as a ki'G'ris. Acheirim - as large enough to be visible.
(c)
A third Tana cited by Rav Yehudah bar Chaviva gives the Shi'ur as two hairs. Others quote this Tana as saying - the size of a lentil.
(d)
Based on the Shi'urim that constitute Tzara'as, we can remember that it is the opinion that holds two hairs that is replaced with that of a lentil, and not that which holds the size of a bean - because the Shi'ur of a bean and of a lentil both figure in the Shi'urim of Tzara'as: 'Baheres (a mark of Tzara'as) ke'G'ris, u'Michyah (a raw patch of flesh) ka'Adashah'. Likewise here, both Shi'urim figure together (and do not replace each other).
8)
(a)
We learned in a Beraisa that someone who removes a 'M'lo Pi ha'Zug' (the tip of a scissors-full) of hair on Shabbos, is Chayav. How much does Rav Yehudah give as a 'M'lo Pi ha'Zug'?
(b)
How do we therefore amend the Beraisa, which continues 'le'Korchah Sh'tayim'?
(c)
This is also the opinion of the Tana Kama in a Beraisa. What does Rebbi Eliezer say?
(d)
The Chachamim concede to Rebbi Eliezer that one is Chayav for removing even one white hair from the black ones. Why is this forbidden ...
1.
... on Shabbos?
2.
... even during the week?
8)
(a)
We learned in a Beraisa that someone who removes a 'M'lo Pi ha'Zug' (the tip of a scissors-full) of hair on Shabbos - which Rav Yehudah gives as two hairs, is Chayav.
(b)
We therefore amend the Beraisa, which continues 'le'Korchah Sh'tayim' - to read 've'Chein le'Korchah'.
(c)
This is also the opinion of the Tana Kama in a Beraisa. Rebbi Eliezer however, holds - that one is Chayav for even one hair.
(d)
The Chachamim concede to Rebbi Eliezer that one is Chayav for removing even one white hair from the black ones ...
1.
... on Shabbos - due to its significance (based on the fact that a man will remove it so as to retain his youthful appearance).
2.
... even during the week - due to the La'av of "Lo Yilbash Gever Simlas Ishah").
9)
(a)
The Beraisa translates "Pe'as Rosho" as 'Sof Rosho'. How does the Tana go on to define the Isur?
(b)
What was Rav Chisda's initial reaction to the Beraisa quoted by the Beraisa expert which renders Chayav a person whose Pe'os are shaved off together with the person who shaved him?
(c)
He did however, suggest that the author might be Rebbi Yehudah. How will that answer the Kashya?
(d)
Rebbi Yehudah learns this ruling from the Pasuk "Lo Sakifu Pe'as Roshcha" (which otherwise implies an act) in one of two ways. One of them is by explaining it to mean 'Do not allow your Pe'os to be shaved'. What is the other?
(e)
Rava establishes the Beraisa even like the Chachamim, and the Tana is speaking where the sinner shaved himself (for which he will receive two sets of Malkos). What does Rav Ashi say?
9)
(a)
The Beraisa translates "Pe'as Rosho" as 'Sof Rosho'. The Tana goes on to define the Isur - as cutting away the sideburns, thereby joining the forehead with the space behind the ears (where no hair grows).
(b)
Rav Chisda's initial reaction to the Beraisa quoted by the Beraisa expert which renders Chayav a person whose Pe'os are shaved off together with the person who shaved him - was to compare it to giving someone Malkos for eating dates in a sieve (seeing as he did not do anything).
(c)
He did however, suggest that the author might be Rebbi Yehudah, who holds - that one is Chayav for a La'av she'Ein bo Ma'aseh.
(d)
Rebbi Yehudah will learn this from the Pasuk "Lo Sakifu Pe'as Roshcha" (which otherwise implies an act), either by explaining it to mean 'Do not allow your Pe'os to be shaved', or - because the use of the plural "Lo Sakifu" includes the Nikaf. (It is not however clear as to why a. we need to say this according to Rebbi Yehudah, and b. why we cannot then establish the Beraisa even according to the Rabbanan?)
(e)
Rava establishes the Beraisa even like the Chachamim, and the Tana is speaking where the sinner shaved himself (for which he will receive two sets of Malkos). Whilst Rav Ashi - establishes it in a regular case, even like the Chachamim, but where the Nikaf assists the Makif as he shaves (by availing his Pe'os for cutting).
10)
(a)
The Beraisa describes "Pe'as Zekano" as 'Shiboles Zekano'. What is 'Shiboles Zekano'?
(b)
In the Pasuk "ve'Seret la'Nefesh Lo Sitnu bi'Vesarchem", what does the Beraisa learn from ...
1.
... "la'Nefesh"? What would we have otherwise thought?
2.
... "ve'Seret"?
(c)
What does Rebbi Yossi learn from "ve'Seret?
(d)
So from where does he learn the previous Halachah?
10)
(a)
A Beraisa describes "Pe'as Zekano" as 'Shiboles Zekano' - which is the area of the jaw that contains all five 'corners of the beard'.
(b)
In the Pasuk "ve'Seret la'Nefesh Lo Sitnu bi'Vesarchem", the Beraisa learns from ...
1.
... "la'Nefesh" that - one is only Chayav if one makes the cut as a sign of mourning for a deceased person, but not because his house caved in or his ship sunk.
2.
... "ve'Seret" that - he is Chayav for each cut that he makes.
(c)
Rebbi Yossi learns from "ve'Seret" that - one is Chayav for making one cut for five dead people ...
(d)
... and he learns the previous Halachah - by virtue of the fact that he considers 'Seritah' and 'Gedidah' (where the Torah has already written "la'Meis" [to include each cut]) to be one and the same thing.
