1)

(a)A Zar who swallows whole plums of Terumah, will have to pay the extra fifth - because this is considered Derech Achilah.

(b)If he then ejected them and a second Zar ate them, Rebbi Yochanan rules that the second Zar must pay the first one the plums' value as fuel. The reason that he ...

1. ... pays the first Zar and not a Kohen - is because the first Zar acquired them through 'Shinuy' (changing them - as we shall now see).

2. ... pays only their value as fuel and not their full value - is because what he ate, was no longer fit to eat, only to be used as fuel.

2)

(a)In a Mishnah in Me'ilah, Rebbi Yehoshua holds that two half-Shi'urim whose Tum'ah and Shi'ur are the same, combine to make up a Shi'ur Tum'ah. An example of this - is two half k'Zeisim from two corpses or from two Neveilos.

(b)If either the Tum'ah or the Shi'ur of two half-Shi'urim differ - they do not combine.

(c)An example of a case ...

1. ... where their Tum'os are the same but their Shi'urim differ - is a Sheretz (whose Shi'ur is a k'Adashah), and a Neveilah (whose Shi'ur is a k'Zayis), even though both render Tamei those who touch them until night-time.

2. ... where their Shi'urim are the same but their Tum'os differ - is a piece of corpse (which renders those who touch them Tamei for seven days) and a piece of Neveilah (which is Metamei only until night-time), even though the Shi'ur of both is a k'Zayis.

(d)The author of our Mishnah (which holds that half a Shi'ur of food and half a Shi'ur of drink do not combine) can be the Rabanan of Rebbi Yehoshua (who hold that by Tum'ah, two half Shi'urim combine in all cases) - because on Yom Kippur it is a question of stilling one's hunger, and food and drink do not combine, seeing as they do not perform that function.

3)

(a)If, in one He'elam (i.e. without remembering in between) a person were to ...

1. ... eat and drink on Yom Kippur, he would be Chayav one Chatas - because both eating and drinking derive from the same Pasuk.

2. ... he ate and performed a Melachah, he would be Chayav two Chata'os - because eating and performing a Melachah derive from two Pesukim.

(b)One is not Chayav for eating on Yom Kippur ...

1. ... something that is not normally edible.

2. ... brine or fish-juice - because they are not edible.

(c)Resh Lakish attributes the fact that there is no Lav for Inuy on Yom Kippur, to the fact that there is no way for the Torah to convey it. The Torah could not have written ...

1. ... "Lo Yochal" - because that implies a k'Zayis.

2. ... "Hishamer Pen Lo Se'uneh" - because that would imply two Lavin, and the Torah only wants to present one.

3. ... "Hishamer b'Mitzvas Inuy" - because there are those who hold that 'Hishamer of an Aseh is an Aseh'.

(d)Rav Ashi asks that the Torah could have written "Al Tasur min ha'Inuy" - a Kashya to which Resh Lakish does not seem to have an answer.

4)

(a)The Tana learns from the Pasuk in Emor ...

1. ... "v'Chol ha'Nefesh Asher Ta'aseh Melachah b'Etzem ha'Yom ha'Zeh" v'Nichresah - that Kares for Melachah is confined to Yom Kippur itself and not to Tosefes Yom Kippur (the short time before nightfall that one is obligated to add to Yom Kippur).

2. ... "Ki Chol ha'Nefesh Asher Lo Se'uneh b'Etzem ha'Yom ha'Zeh v'Nichresah ... " - that one is Chayav Kares for eating on Yom Kippur.

3. ... "Ki Chol ha'Nefesh Asher Lo Se'uneh b'Etzem ha'Yom ha'Zeh v'Nichresah ... " - that that Kares is confined to Yom Kippur itself and not to Tosefes Yom Kippur (like the Chiyuv Kares for Melachah).

4. ... v'Chol Melachah Lo Sa'asu "b'Etzem ha'Yom ha'Zeh" - that there is not even a Lav for Melachah on Tosefes Yom Kippur.

(b)It should not be necessary to write the punishment of Kares ("v'Nichresah") by Melachah - because we could learn it from a Kal va'Chomer from Inuy, which does not apply on Shabbos or Yom-Tov, as it does.

(c)From the fact that the Torah does write it - we try to learn a 'Gezeirah-Shavah' "v'Nichresah" "v'Nichresah", to learn an Azharah (a warning - in the form of a Lav) by Inuy (where no warning is mentioned) from Melachah (where it is). The fact that it mentions "v'Nichresah" unnecessarily, renders it 'Mufneh' (superfluous).

5)

(a)We refute the previous Limud on the grounds that Inuy also has a stringency over Melachah - because some Melachos are permitted even on Shabbos (i.e. those that are needed for the Avodah in the Beis Hamikdash), a leniency that does not exist by Inuy on Yom Kippur. Consequently, Kares needs to be written by Melachah, after all.

6)

(a)The Tana finally learns the Lav for Inuy on Yom Kippur from the 'Gezeirah-Shavah' "b'Etzem" "b'Etzem" from Melachah. It is essential for at least the "b'Etzem" by Melachah to be redundant - because it is only when at least one of the two words of the 'Gezeirah-Shavah' is redundant that a 'Gezeirah-Shavah' becomes viable.

(b)The Torah writes five Pesukim with regard to the prohibition of Melachah on Yom Kippur: one as a warning by day and one as a warning by night; the third as a punishment by day and the fourth by night. The fifth Pasuk is to render the above 'Gezeirah-Shavah' viable, as we just explained.

(c)

1. Tana d'Bei Rebbi Yishmael learns the Lav by Inuy from a 'Gezeirah-Shavah' "Inuy" "Inuy" from the Pasuk in Ki Setzei "al Dvar Asher Inah es Eishes Re'eihu", from which he learns that just as by adultery, the punishment is accompanied by a warning, so too, is the case by the Inuy on Yom Kippur.

2. Rav Acha bar Yakov derives it from the 'Gezeirah Shavah' of "Shabbatchem" "Shabbason" from Shabbos - in exactly the same way as Tana d'Bei Yishmael learned it from adultery.

(d)Rav Papa learns this directly from the Pasuk of "Tishbesu Shabbatchem" without a 'Gezeirah Shavah'. This Pasuk teaches us, he explains, that Yom Kippur is also called Shabbos. Consequently, the Azharah that is written by Shabbos incorporates Yom Kippur, too.

7)

(a)It is easy to understand why Rav Papa prefers to learn the Lav of Inuy directly, without a 'Gezeirah Shavah'. Rav Acha bar Yakov, for his part, refutes Rav Papa's Derashah - on the grounds that "Tishbesu" and "Shabbatchem" comes, not to teach us that Yom Kippur is called Shabbos, but that Shabbos (from "Tishbesu") and Yom-Tov (from "Shabbatchem") are also included in the Din of Tosefes (just like Yom Kippur).

(b)The Tana learns from ...

1. ... "v'Inisem es Nafshoseichem b'Tish'ah la'Chodesh" and ba'Erev" - that one fasts on the ninth (from "b'Tish'ah la'Chodesh"), but only as an addition to the tenth (from "ba'Erev"), and not the entire day.

2. ... "me'Erev ad Erev" - that Tosfos Yom Kippur applies after the termination of Yom Kippur, as well.

(c)The Tana who learns the 'Gezeirah Shavah' of "Etzem" "Etzem" not need this Derashah - because from the fact that we need to preclude Inuy from Tosefes Yom Kippur, it is clear that it must be included in the Aseh of "Te'anu" (otherwise why would it be necessary to preclude it from the Lav).

(d)From the Pasuk "v'Inisem es Nafshoseichem b'Tish'ah" - he learns that anyone who eats and drinks on the ninth, is considered as if he had fasted on the ninth and the tenth (i.e. he receives reward for fasting forty-eight hours).

8)

(a)One is not Chayav for eating raw pepper-corns or raw ginger on Yom Kippur - because they are not edible.

(b)Rebbi Meir learns from the Pasuk by Orlah (Etz Ma'achal" (after having already written "va'Araltem Orlaso es Piryo" - that this refers to a tree whose wood shares the taste of the fruit (i.e. a pepper-corn tree).

(c)This teaches us that a pepper-corn tree is Chayav Orlah, and that Eretz Yisrael lacks nothing - not even pepper-corn trees).

(d)Rava establishes ...

1. ... Rebbi Meir by wet pepper-corns, whereas the peppercorns that he considers to be inedible, are dry ones.

2. ... Rav Nachman, who permitted Indian 'Himlesa' (a kind of ginger) prepared with honey (from the point of view of Bishul Akum), and fixed its Berachah as 'Borei P'ri ha'Adamah' - in exactly the same way (i.e. by wet ginger (whereas he was referring to dry ginger).

9)

(a)The Tana exempts someone who eats sugar-cane leaves on Yom Kippur, but obligates him if he eats vine-sprouts. According to Rebbi Yitzchak Magdela'a, these sprouts grew between Rosh Hashanah and Yom Kippur - if they grew earlier, they will have already become hard and inedible by Yom Kippur (in which case he will be Patur).

(b)Rav Kahana holds that as long as it is still within thirty days of their growth (i.e. the tenth of Elul), they are still edible.

(c)A Beraisa supports Rebbi Yitzchak Magdela'a's opinion.

10)

(a)We infer from the fact that our Mishnah exempted brine and fish-juice exclusively - that someone who drinks vinegar on Yom Kippur is Chayav.

(b)The author of our Mishnah will then be Rebbi - who says that vinegar stills a person's thirst.

(c)The following year, when Rav Gidal bar Menasheh from Biri declared that the Halachah was not like Rebbi - everyone went and diluted vinegar on Yom Kippur and drank it.

(d)Rav Gidal was cross because he only meant b'Di'eved, but not l'Chatchilah; he also meant only a little, but not a lot, and undiluted, but not diluted.