Explanation: This is in the Parshah of Asham Taluy;

[It says] "and he ended up with pork", e.g. there was one piece. It is a Safek whether it is of Chelev. The first Tana holds that one is obligated to bring Asham Taluy even if there was [only] one piece (and perhaps there was no Isur here at all).

Explanation: He does not explain the verse like above. Rather, there were two pieces, one of Chelev and one of permitted fat.

Isi ben Yehudah holds that one is obligated Asham Taluy only in a case of one piece [of Vadai Isur] among two pieces [and it is not known which is the Isur].

Inference: Achilah Gasah (gorging oneself) is called eating.

Question: In Yoma (80b), we say that one who eats Achilah Gasah on Yom Kipur is exempt, for it is not called eating!

Answer: There are two kinds of Achilah Gasah. In Yoma, the case is that eating is repulsive to him, because he is so satiated;

Here, eating is not repulsive to him, just he is not hungry to eat with appetite.

Explanation: This is like the opinion in Sanhedrin (58b) that a Nochri is forbidden to his daughter.

Implied question: According to the opinion that he is permitted to his daughter, how can we answer?

Answer: The Nochrim already separated themselves from Arayos. (Therefore, it is considered an Aveirah.)

Explanation: Through the quarrel that was between Lot and Avraham, like it says "Al Na Tehi Merivah", and it caused him to separate from Avraham, and through this he stumbled with his daughters,

[The quarrel] became like bolts that lock the castle, so outsiders cannot enter inside. So happened to Amon and Mo'av, that they are forbidden to enter (marry) into the Kahal (Yisre'elim).

Observation: In Bereishis Rabah, we expound "since they are forbidden to the Kahal like Teme'im [are forbidden to enter] the Azarah."

Question: We say elsewhere (Berachos 17a) that one who engages in a Mitzvah Lo Lishmah, it would have been better if he was never created!

Answer: There we discuss one who engages in Torah Lo Lishmah to confound others. Here we discuss one who engages in Torah Lo Lishmah for prestige and fame.

Implied question: Why didn't we ask that she should have submitted to die, rather than transgress [Arayos]?

Answer: [The Gemara knew,] like we say in Sanhedrin (74b) that Esther [did not need to be Moser Nefesh to avoid Bi'ah with Achashverosh, because] she was totally passive [and the same applies to Ya'el].

Explanation: Even so, we ask why the verse praises her. She benefited from the Aveirah!

We answer that she did not benefit from it. The "good" that Resha'im do is bad, like it says "Hishamer Lecha mi'Daber Im Yakov mi'Tov v'Ad Ra."

Citation (Yevamos 103b) Question: Granted, regarding Lavan, his "good" is bad, for [through talking,] he mentions the name of idolatry. What was bad about [Sisera's Bi'ah with] Ya'el?

Citation (cont.) Answer: He inserted filth into her. (The Nachash cast filth into Chavah, and her descendants. At Sinai, Yisrael's filth was removed.)

Explanation: She was not truly the granddaughter [of Eglon].

Support: Also in Sanhedrin (105b) it says that she was the daughter of Eglon. This is not precise. Rather, she was many generations after Eglon.

Source - Citation (Yevamos 48b): Why are converts afflicted in this world? It is because they delayed coming under the wings of the Shechinah;

Citation (cont.): What verse do we learn from? "Yeshalem Hash-m Pa'alech u'Sehi Maskurtech Shleimah... Asher Bas Lachasos Tachas Kenafav."

Inference: Rus was young (a minor) when she converted.

Observation: There are many generation from Eglon until Avtzan, more than 200 years. Check, and you will find so! We say in Bava Basra (91a) that Avtzan is Boaz;

If she was truly the daughter of Eglon, she was not young! (If her father was very old, it is feasible that she was Eglon's granddaughter. However, since we find that in Sanhedrin she is called Eglon's daughter, and this is not precise, presumably also here, granddaughter is not precise.)