1)

(a)Rav Yehudah the son of Rav Shmuel bar Shilas said in the name of Rav - that one can tell from a Hesped (a eulogy) whether a person is a ben Olam ha'Ba or not.

(b)Rav instructed Rav Shmuel bar Shilas that, when he died, he should eulogize him warmly - because he would be present at the Hesped (and he wanted to hear how much the people wept, to know whether he was a ben Olam ha'Ba or not).

(c)This was necessary, in spite of Rav's previous statement - because he was referring to a Hesped that caused the people to weep, something that is not so easy (especially if the deceased person is an old man).

2)

(a)Abaye asked Rabah who would make the people cry at his Hesped. The problem was - that, during his lifetime, he was constantly reprimanding the people of Pumbedisa (who were pathological swindlers), and Abaye realized that there were very few people who would eulogize him warmly when he died

(b)Rabah replied - that his two ardent followers Abaye and Rabah bar Rav Chanan would suffice to make the people cry.

(c)When Rebbi Elazar asked Rav how one knows whether a person is a ben Olam ha'Ba or not, he replied - when one hears people saying 'after one's coffin' (during the Hesped) that that one should go in the footsteps of the deceased.

(d)According to Rebbi Chanin, it does not depend on what people say about him at all - but on whether his Rebbes derive Nachas from him or not.

3)

(a)When the B'nei Galil said 'Asei Devarim Lifnei Mitascha', they meant - that one should behave in a way that would cause people to praise him in their Hespedim.

(b)The B'nei Yehudah would say 'Asei Devarim le'Achar Mitascha', which basically meant the same thing - only whereas the former would eulogize the deceased standing in front of the stretcher on which the deceased lay, the latter tended to stand behind it.

(c)Rebbi Eliezer says in Pirkei Avos that one should do Teshuvah one day prior to one's death. Since nobody knows when that is - he obviously means that one should do Teshuvah every day of one's life, as he explained to his Talmidim.

4)

(a)When Shlomo Hamelech said in Koheles that one's clothes should always be clean, he meant - that one's Neshamah should always be pure (like the parable we learned earlier in the Perek), which is akin to saying that one do Teshuvah every day.

(b)Rebbi Yochanan ben Zakai compares this to a King who invited his subjects to a banquet - but did not give a date. The wise ones, knowing that the royal cooks would serve only the best, and anticipating that the banquet would soon begin, got dressed for the occasion, and waited patiently at the palace gates; whilst the fools, on the grounds that every banquet requires a lot of preparation (and that it would be awhile before the Banquet took place) , went about their daily lives as normal. Suddenly, the palace gates opened, and the guests were invited to enter. The wise ones entered clean and dressed for the occasion; the fools had to rush to the palace, and join the party - dirty and not properly dressed.

(c)The King - pleased with his wise subjects, bade them be seated and partake of the sumptuous meal; but he was angry with the fools, whom he ordered to stand and watch their friends enjoying themselves.

5)

(a)Rebbi Meir's son-in-law in the name of his father-in-law disagrees with the above version of the Mashal - because if the fools were ordered to stand and watch the wise subjects eating, they could still pretend to be waiters.

(b)According to him therefore - the king bade them be seated at the same table as their friends, whom they now had to watch eating, whilst they starved.

(c)In support of this explanation, he quotes the Pasuk in Yeshayah - "Koh Amar Elokim, Hinei Avadai Yochlu, ve'Atem Tir'avu ... " (exactly like in the Mashal).

(d)Alternatively ...

1. ... "be'Chol Es Yihyu Begadecha Levanim" - refers to the Mitzvah of Tzitzis, and ...

2. ... "ve'Shemen al Roshcha Al Yechsar" - to that of Tefilin.

6)

(a)Someone who is traveling - should, if possible, give his purse to a gentile prior to the arrival of Shabbos.

(b)If there is no non-Jew available - then he should place it on his donkey's back (as will be explained later).

(c)In the latter case, as soon as he reaches the first courtyard in town - he must ...

1. ... remove the vessels that are not Muktzeh from the donkey.

2. ... untie the ropes that tie the Muktzeh vessels on the donkey's back, and let them fall to the ground.

7)

(a)We ask why the Rabbanan permitted giving one's purse to a Nochri. It ought it to be forbidden - because he is appointing a Sheli'ach to carry it for him.

(b)Yet they permitted it - because they were afraid that otherwise, he would carry it himself, in order to save his money.

(c)Rava draws a distinction between a purse that one owned originally and one that one has just found, which he forbids giving to a Nochri.

(d)According to the first Lashon this only applies to where he has not yet picked it up, but once he has, it has the same Din as the purse that he originally owned. Whereas the second Lashon holds - that Rava asks this as a She'eilah (how we will regard a purse that he just found and picked up) ...

(e)... and remains with 'Teiku' (Tishbi Yetaretz Kushyos ve'Ibayos).

8)

(a)One should rather ...

1. ... give one's purse to a gentile than place it on a donkey's back - because Shevisas Behemah is d'Araisa, whereas Amirah le'Akum is only de'Rabbanan.

2. ... place one's purse on a donkey's back than give it to a Cheresh, Shoteh or Katan - because the latter are human-beings, and might result in one's giving it to a fellow Jew to carry.

(b)If one is accompanied by a Cheresh, a Shoteh and a Katan, but no donkey, it is best to give one's purse - to the Shoteh, prior to the arrival of Shabbos (since he is neither a bar Da'as nor is he destined to become one).

(c)According to Rebbi Eliezer, there is no question that one should give one's purse to a Kata rather than to a Cheresh - because in his opinion a Cheresh is a Safek bar Da'as.

(d)Rebbi Yitzchak in a Beraisa quotes Rebbi Eliezer as saying - that the Terumah that a Cheresh separated is forbidden to Zarim, only the owner is Chayav to take Terumah again.

9)

(a)The She'eilah as to whether to give one's purse to a Katan or to a Cheresh goes according to the Rabbanan, who rule that the Terumah separated by a Chashu, or by Reuven who separates Terumah from Shimon's crops without his consent - is not valid ...

(b)... and the same applies to a Nochri who separates the Terumah of a Yisrael, even with his consent.

(c)Regarding our She'eilah, some prefer giving it to the Cheresh - because a Katan is destined to become a Gadol (and may continue to carry in the street then, like he did at the bidding of a fellow Jew when he was a Katan). Others prefer giving it to the Katan - because a Cheresh is a Gadol, and one may confuse him with a regular Yisrael.

10)

(a)If Shabbos arrives, and there is no Nochri, no donkey and no Chashu - a traveler may walk with his purse less than four Amos at a time, until he reaches his destination..

(b)Chazal did not want to reveal this concession however - because of the obvious stumbling-block that this will cause (by causing people to carry even more than four Amos at a time).

(c)The source of the basic Isur is - the 'Eighteen Things' that we learned in the first Perek.

(d)They learn the Heter of not publicizing the Heter - from the Pasuk "Kavod Elokim Haster Davar".

(e)From the other half of the Pasuk "u'Chevod Melachim Chikur Davar" they learn - the prohibition of remaining silent in honor of a human being, however wealthy and distinguished he may be.

11)

(a)When Rebbi Eliezer and Rebbi Yehoshua give their respective parables about 'a box full of cucumbers and pumpkins, into which one places pepper-seeds and 'a dish full of honey, into which one places pomegranates and large nuts', respectively, they are referring to - the eighteenth decree (not to walk with one's purse less than four Amos at a time, if there is an alternative).

(b)The significance of the Mashal of Rebbi ...

1. ... Eliezer is - that there is plenty of room for the pepper-seeds which simply fall into the spaces between the larger fruit, thereby filling up the measure.

2. ... Yehoshua is - that adding the larger fruit will cause the honey to spill out of the dish, indicating that the final addition is excessive.

(c)Rebbi Eliezer clearly considers the decree forbidding walking less than four Amos (Lechatchilah) a good thing, whereas Rebbi Yehoshua considers it excessive, because it causes people (who do not trust the Nochri) to carry the article (see also Tosfos DH 'Bo ba'Yom').

12)

(a)Our Mishnah permits placing the purse on the donkey. However, in order to avoid the Isur of "Lo Sa'aseh Kol Melachah, Atah ... u've'Hemtecha" - Rav Ada bar Ahavah establishes this - where he places it on the donkey whilst it is still moving (in which case the donkey has not performed an Akirah, and since a person under the same circumstances, would not have transgressed, there is no Isur in allowing the donkey to do so either).

(b)Whenever the donkey stops to urinate however - the owner must remove the purse before it stops, and replace it only after it has begun to walk.

(c)He is not however, permitted to place it on the back of another Yisrael whilst he is still walking, and remove it whenever he is about to stop - because that is Asur mi'de'Rabbanan.

(d)If he did the same thing himself, he would be Chayav a Chatas - because when he someone who picks up an object even whilst he is walking, has performed an Akirah (which is not the case if Shimon continues walking after Reuven places the same object on his back), since he moved the object from its initial location.

13)

(a)Someone who is carrying a purse who has already entered town when Shabbos comes in (and who is therefore not allowed to stop) - is obligated to run with the object until he reaches his house.

(b)He must run - since it is the change from walking to running that will remind him not to stop (which simply walking will not achieve).

(c)The problem he is bound to encounter is - that when he arrives at his destination (which is Reshus ha'Yachid), he will have to stop at some stage (either before he enters or afterwards) at which point he will have transgressed.

(d)Consequently - he must throw the purse into the Reshus ha'Yachid in an unusual manner (such as throwing it in backwards).

14)

(a)Rami bar Chama rules that the La'av of Mechamer carries with it the penalty of Sekilah be'Meizid, and Chatas be'Shogeg. In support of these rulings, Rabah cites the Pasuk - "Lo Sa'aseh Kol Melachah Atah ... u'Vehemtecha" (which compares the Melachah performed by an animal to that performed by its owner ('Behemto Dumyah Dideih'), sentencing him to the same punishment for a Melachah performed by his animal as for one that he himself performs.

(b)Rava refutes ...

1. ... the first ruling from the Semichus of the Pesukim "Torah Achas Yih'yeh Lachem, la'Oseh bi'Shegagah" ... "ve'ha'Nefesh Asher Ta'aseh be'Yad Ramah" ... (with reference to Avodah-Zarah)- which compares all sinners who bring a Chatas to Avodah-Zarah; just as the latter are only Chayav when they personally perform an act (as the Torah writes - "la'Oseh bi'Shegagah"), so too, with all other cases of Chatas (exempting someone from a Chatas for a Melachah performed by his animal).

2. ... the second ruling from the Mishnah in Sanhedrin 'ha'Mechalel es ha'Shabbos be'Davar she'Chayavin al Shegigaso Chatas ve'al Zedono Sekilah' - implying that there are some cases on Shabbos which are not subject to Chatas and Sekilah, which he assumes, refers to Mechamer?

(c)We reject Rava's latter refutation. However on the grounds - that the Mishnah comes to preclude (not Mechamer, but) the La'av of Techum Shabbos and/or that of Ha'avarah (making a fire) ...

(d)It precludes ...

1. ... Techumin - according to Rebbi Akiva (who holds that Techumin is min ha'Torah.

2. ... Hav'arah - according to Rebbi Yossi, who holds "Ha'avarah" le'Lalav Yatzas (because according to Rebbi Nasan it comes Lechalek [to distinguish the number of Chata'os one is Chayav if one performed a number of Melachos in one Ha'alamah]).