1)

(a)Rebbi Chiya bar Aba Amar Rebbi Yochanan declared it degrading for a Talmid-Chacham to walk in the street with torn sandals. The problem with this is from Rebbi Acha bar Chanina - who actually did so.

(b)Rav Acha b'rei de'Rav Nachman therefore establishes Rebbi Yochanan's ruling - with reference to a patch on a patch.

2)

(a)Rebbi Chiya bar Aba Amar Rebbi Yochanan learns from the Pasuk "Kol Mesan'ai Ahevu Ma'ves" - that a Talmid-Chacham who walks around with a fat-stain on his (white) clothes is guilty of the death-penalty ...

(b)... because he amends "Mesan'ai" to "Masni'ai" meaning that by degrading themselves in this way, they cause the Torah to be hated, creating a Chilul Hash-m in the process.

(c)Ravina amends 'Revav' to 'Reved', meaning (not a fat-stain on one's outer garment, but) 'Revad' refers to Shichvas-Zera on one's undergarment (where a fat stain is not a Chilul Hash-m, but Shichvas Zera is [see also Tosfos DH 'Ha bi'Levusha').

(d)When the Pasuk refers to Yeshayah going 'naked and barefoot', it means - that he walked around with tattered clothes and torn shoes.

3)

(a)We learnt in a Mishnah in Mikva'os that a fat-stain on a donkey's saddle-cloth is considered a Chatzitzah (regarding Tevilah). The minimum size of the stain, according to Raban Shimon ben Gamliel is - the size of an Italian Isar.

(b)According to the Tana Kama, a similar stain on an article of clothing is only considered a Chatzitzah if it shows on both sides of the cloth. Rebbi Yehudah in the name of Rebbi Yishmael considers it a Chatzitzah - even if it shows only on one side.

(c)Resh Lakish asked Rebbi Chanina whether (according to Rebbi Yishmael) - the fat-stain on the donkey's saddle-cloth (which is less Chashuv than an article of human clothing, must appear on both sides of the cloth to be considered a Chatzitzah, or whether one side will suffice there, too.

4)

(a)Rebbi Chanina replied with another Mishnah in Mikva'os, where Rebbi Yossi, who argues with Rebbi Yehudah's interpretation of Rebbi Yishmael, draws a distinction between the clothes of builders and those of a Bur - an inferior level of Am ha'Aretz.

(b)Rebbi Yochanan interprets builders (in this context) as Talmidei-Chachamim, which the Tana refers to as such - because throughout their lives, they busy themselves with building the world.

(c)Rebbi Yossi rules that a stain on the clothes of a builder is considered a Chatzitzah on one side, and of an Am ha'Aretz, only on both sides.

(d)Rebbi Chanina argued that a saddle-cloth is surely not more Chashuv than the clothes of an Am ha'Aretz - a proof that a stain on a saddle-cloth is indeed considered a Chatzitzah only if it is visible on both sides

5)

(a)Rebbi Yochanan lists three levels of Talmid-Chacham. He says that a Talmid-Chacham ...

1. ... who is careful not to wear his clothes inside-out, with the stitches showing (which is degrading) - is entitled to claim his lost articles through mere Tevi'as Ayin (recognition, even without proper identification).

2. ... who is able to state a Halachah anywhere, even in Maseches Kalah - is eligible for the position of Parnas (president of the community).

3. ... who gives up all his business affairs and spends all his time studying Torah - earns the right to be sustained by the community.

(b)Maseches Kalah is a Maseches that is little known (See also Tosfos D.H. 'va'Afilu').

(c)Rebbi Yochanan qualifies the obligation to do the work of a Talmid-Chacham - by restricting it a. to there where he is unable to do so on his own and b. to providing him with his basic needs, and not with luxuries.

(d)If the Talmid-Chacham is conversant with the Masechta he is learning says Rebbi Yochanan, then he may be appointed head of the local community, whereas if he is able to answer questions in other Masechtos too, he deserves to become the Rosh Yeshiva (though this is not what he seemed to say earlier).

6)

(a)Resh Lakish interprets 'the builders clothes' (in the Mishnah quoted above) as imported bath-attendants' robes that bath-attendants reserved for important clients, who were more particular about keeping their robes clean than others. That is why stains on their robes were considered a Chatzitzah, even if they were visible only on one side.

(b)We take for granted the Tana is speaking about white robes - because in those days, people were only fussy about stains on white clothes.

(c)We query this however, from Rebbi Yanai, who instructed his sons - that when he died, they should not bury him ...

1. ... in white shrouds, in case he would not merit to go to Gan Eden, and he would look out of place wearing white shrouds among the mourners (in Gehinom, who would be wearing black).

2. ... black shrouds, in case he will merit to go to Gan Eden, and he would, in which case he would appear equally strange wearing black among the white-clad Tzadikim of Gan Eden.

(d)So he ordered them to bury him in the red robes of the bath-attendants (a proof that bath-attendants wore red robes, and not white ones.)

(e)And we reconcile Rebbi Yanai with Resh Lakish - by establishing the former with regard to the bath-attendants' underclothing which were red), whilst the latter was referring to their top garments (which were white).

7)

(a)Rebbi Yishmael learns from the Pasuk ...

1. ... "Olas Shabbos be'Shabbat(o)" - that the (Chalavim of the) Olah of one Shabbos (Shabbos Bereishis) can be brought on another Shabbos (Yom Kippur night, should it fall on Sunday).

2. ... and from "(be'Shabba)to" - he learns that the Olah can only brought only on 'its Shabbos', but not on another Shabbos; to teach us that the Chalavim of Yom Kippur cannot be brought on Shabbos (since Shabbos is on a higher plane of Kedushah).

(b)Rebbi Akiva learns from "Olas Shabbos be'Shabbat(o)" that the Chalavim of Shabbos may be brought on Yom-Tov, and from "(be'Shabbat)o" - that they cannot be brought on Yom Kippur.

(c)The basis of their Machlokes is whether Nedarim and Nedavos can be brought on Yom-Tov (Rebbi Yishmael) or not (Rebbi Akiva).

(d)Consequently ...

1. ... Rebbi Yishmael does not need the first Derashah to permit the Olah of Shabbos on Yom-Tov, which is permitted 'Kal va'Chomer from Nedarim and Nedavos (which could be brought after Yom-Tov). That is why he uses the Pasuk to derive that 'Chelvei Shabbos Kereivin be'Yom ha'Kippurim'.

2. ... Rebbi Akiva, who is not able to holds the Olah of Shabbos on Yom-Tov from Nedarim and Nedavos, learns it from the Derashah ("Olas Shabbos be'Shabbato").

8)

(a)Rebbi Zeira cited a Beraisa which rules that when Yom Kippur falls on a Friday, one does not blow the six Teki'os on Friday afternoon, and when it falls on Motzei Shabbos, one does not recite Havdalah - since work on the outgoing Yom Kippur is forbidden, just like it is on the incoming Shabbos. So what point is there in blowing - seeing as the objective of blowing (to remind the people to stop work), is not applicable. Similarly, what point is there in making Havdalah from Shabbos to Yom Kippur - since nothing becomes permitted (and the sole objective of Havdalah is to permit Melachah)?

(b)When he arrived in Eretz Yisrael, he discovered that, Yehudah, brei de'Rebbi Shimon ben Pazi established the author as Rebbi Akiva - because according to Rebbi Yishmael, they ought to blow the Shofar on Yom Kippur which falls on Friday, in order to publicize the fact that Yom Kippur is more lenient regarding 'Chelvei Yom Kippur, and in subsequent years, when Yom Kippur falls on Sunday, and they do not blow the Shofar on Motzei Shabbos, the Kohanim will remember the Halachah).

(c)Rebbi Zeira disagree with him - on the basis of the principle that Kohanim are alert, and would not need a special reminder, even according to Rebbi Yishmael).

9)

(a)Mar Keshisha b'rei de'Rav Chisda queried the principle 'Kohanim Zerizim Hein' from the Mishnah in Succah, which lists all the Teki'os that were blown in the Beis-Hamikdash. The significance of the last six that they blew on Friday afternoon was - three to remind the people to stop working, and three to draw the line between Kodesh and Chol.

(b)Rav Ashi reconciled the Mishnah with the principle by citing Abaye, who said - that a certain thing was done for the benefit of the other people, but not for the Kohanim. Likewise, the six Teki'os (despite the fact that it was the Kohanim who performed the blowing).

(c)We ask why, on Yom Kippur that falls on Shabbos, they should not blow in order to remind them that 'Kenivas Yerek' - cutting up the vegetables to prepare them for cooking immediately after the fast) is permitted (if not that year, then at least in other years, when Shabbos does not fall on Motzei Yom Kippur).

(d)Rav Yosef answers that we only blow the Teki'os in order to forbid Melachah, but not to permit it. Rav Shisha b'rei de'Rav Ika disagrees. In his opinion, the reason that they did not blow on Yom Kippur was - because the Chachamim only permitted a Sh'vus (blowing the Shofar) if it was to remind them something that was relevant to that year, but not if it was for another year.

10)

(a)We query Rav Shisha's answer however, from the Mishnah in Chulin, which rules that when Yom-tov falls on Erev Shabbos 'Tok'in ve'Lo Mavdilin'. The reason that ...

1. ... 'Tok'in' is - to remind the people that the Melachos that were permitted on Yom-Tov are now forbidden.

2. ... 'Ein Mavdilin' - because Chazal only instituted Havdalah to divide between a less holy day and a more holy one (but not vice-versa).

(b)The Tana adds that should it fall on Motzei Shabbos, 'Mavdilin ve'Ein Tok'in', and one then says in Havdalah - 'ha'Mavdil Beis Kodesh le'Kodesh'.

(c)And he rules 'Ein Tok'in' - because the incoming day is less strict than the outgoing one.

(d)The problem now is, that according to Rav Shisha b'rei de'Rav Idi's previous answer - they ought to blow as well to remind them that Melachah (connected with Ochel Nefesh) is now permitted.

(e)We therefore conclude - like Rav Yosef, who forbids the Sh'vus of blowing the Shofar to permit anything even if it is for the incoming day.

11)

(a)Rebbi Zeira (or Rebbi Aba) Amar Rav Huna rules that cutting vegetables after Minchah on Yom Kipur that falls on Shabbos - is forbidden ...

(b)... because preparing on Shabbos for after Shabbos is a Sh'vus.

(c)Rebbi Mana cites a Beraisa which issues the same ruling - which it learns from the Pasuk "Shabbason" (written in connection with Shabbos).

(d)We suggest that perhaps the Tana Kama is referring to Kenivas Yerek that is a Melachah (and not just a Sh'vus) - by which we mean when it is still attached.

12)

(a)Rebbi Chiya bar Aba Amar Rebbi Yochanan rules that cutting vegetables after Minchah on Yom Kippur that falls on Shabbos - is permitted.

(b)And he reconciles that with the Beraisa (from which we just proved that it is forbidden) - by establishing "Shabbason" as an Asei, which the Torah adds to the La'av of "Lo Sa'aseh Kol Melachah".

(c)In another statement, Rebbi Chiya bar Aba Amar Rebbi Yochanan explains that Chazal permitted cutting vegetables, cracking nuts and peeling pomegranates on Yom Kipur, from Minchah-time and onwards (for after nightfall [despite the fact that on Shabbos, this is forbidden]) - because to counter the sadness that one feels when one begins to prepare for the meal after the termination of the fast, without being able to actually eat anything.

13)

(a)In Rav Yehudah's household they used to cut cabbage on Yom Kippur after Minchah, whereas in Rabah's - they used to remove the rind of pumpkins.

(b)When Rabah saw that they were taking advantage of the concession and doing that already before Minchah, he told them - that a letter had just arrived from Eretz Yisrael.

(c)Had he just informed them that it was forbidden - they would not have taken him seriously.