Previous daf

1)

(a) In a similar incident to the one that we just discussed, what did the seller supply the purchaser who asked for eggs that came from a male?

(b) Why was it not obvious that the sale was invalid?

(c) If he had meant that, would the sale have been valid?

3)

(a) The Tana Kama of the Beraisa (whom we quoted earlier) permits eating together with milk, complete eggs that one finds inside a Shechted chicken. What does Rebbi Ya'akov say?

(b) In what way does the carcass of a Tahor (i.e. Kasher) bird render one Tamei?

(c) One does not become Tamei if one eats the Sh'lal shel Beitzim, the bones or the nerves of a Nivlas Of Tahor.
What is the 'Sh'lal shel Beitzim'?

(d) Does one become Tamei if one eats flesh that was detached whilst the animal was still alive?

(a) One *does* however, become Tamei if one eats the Eshkol shel Beitzim, the stomach or the intestines.
What is the 'Eshkol shel Beitzim'?

(b) Is one Tamei if one melted the fat of a Tahor bird and drank it?

(c) This Tana holds that even when complete eggs are still attached to the mother they are no longer called 'meat'. Rav Yosef maintains that the author of this Beraisa cannot be Rebbi Ya'akov (who forbids such eggs to be eaten with milk). What does Abaye say?

(d) If Chazal decreed that these eggs should be called meat with regard to eating, why should they not have also decreed with regard to Tum'ah?

(a) In the second Lashon, Rav Yosef takes for granted that the author of the Beraisa must be Rebbi Ya'akov, because of his ruling in the Seifa, that the 'Eshkol' shel Beitzim is Metamei. How does this Lashon explain the difference between *Sh'lal* shel Beitzim and *Eshkol* shel Beitzim?

(b) On what grounds does Abaye query his Rebbe Rav Yosef, in this Lashon, too?

(c) If 'Eshkol shel Beitzim' means part of the chicken itself, then what is the Chidush of the Beraisa?

(d) Why does ...

1. ... a chicken lay eggs specifically by day?
2. ... a bat give birth specifically by night?
3. ... a woman give birth either by day or by night?

(a) What are the ramifications of the fact that a chicken only lays eggs by day?

(b) How do we then account for the fact that he searched just before night and did not find any eggs?

(c) And how do we reconcile this Halachah with Rebbi Yossi ben Shaul quoting Rav, who rules that if one searched before night on Erev Yom-Tov and did not find any eggs, then the eggs that he finds before dawn-break next morning are forbidden?

(d) Then why can we not say the same in the case of Rav Mari Brei de'Rav Kahana? How can we be certain that the egg that one found there in the morning was not a 'Safna de'Ar'a?

7)

(a) We just concluded that a chicken will not lay Safna de'Ar'a eggs as long as there is a male in the vicinity.
How close must the male be for the chicken to desist from heating itself on the ground?

(b) Rav Mari permitted an egg on Yom-Tov (under the above circumstances) relying on the fact that there was a rooster sixty houses away.
Does it make any difference in these Halachos whether or not, there is ...

1. ... a river?
2. ... a bridge spanning the river?
3. ... a narrow crossing consisting of a narrow plank and a rope to hold on to? What happened once in spite of this ruling?

(c) Seeing as the case Rav Yossi ben Shaul quoting Rav (quoted earlier) speaks by a Safna de'Ar'a, why does Rav find it necessary to mention that he searched on the eve of Yom-Tov and found nothing?

(d) In that case, why do we not contend even now (after he examined and found nothing), with the possibility that most of the egg emerged before Yom-Tov and returned into the mother (like Rebbi Yochanan)?

9)

(a) What causes Beis Shamai to differentiate between Chametz and yeast? Why, in his opinion, does the Torah not need to write yeast?

(b) Beis Hillel disagree. In their opinion, the Torah *does* need to write yeast.
Why can one not learn it from Chametz?

(c) How will Beis Shamai explain Rebbi Zeira's unarguable Derashah, that the Torah opens the Pasuk with Se'or and ends with Chametz, to teach us that Chametz and yeast have the same Shiur (i.e. a k'Zayis)?

(a) If '*ha'Shochet* Chayah ve'Of be'Yom-Tov, Beis Shamai Omrim Yachpor ... ' means Bedi'eved (as it usually does), then how will we explain Beis Hillel's statement 'Lo Yishchot Ela im Kein Hayah Lo Afar Muchan ... ' (implying Lechatchilah, which in turn, implies, that Beis Shamai *permits even Lechatchilah*)?

(b) We conclude however that, on the basis of the Seifa, where Beis Hillel concedes that Bedieved, one may use the peg to cover the blood, that their Machlokes can only be with regard to Lechatchilah.
So how do we explain the Lashon 'ha'Shochet' of Beis Shamai?

(c) According to Rabah (in Beis Shamai), Beis-Din tells him 'Shechot Chafor ve'Chasei!' whereas according to Rav Yosef, they tell him 'Chafor, Shechot ve'Chasei'! Abaye initially tries to explain that they argue over Rebbi Zeira's statement.
What does Rebbi Zeira say? What will Rabah and Rav Yosef's Machlokes then be?

(d) Rav Yosef assured Abaye however, that Rabah too, agreed with Rebbi Zeira. Then what *is* the basis of their Machlokes? Why, according to Rabah, does Beis Shamai forbid Shechting unless there is prepared earth to place underneath the blood of the bird?

(a) Rav Yehudah maintains that Beis Hillel only permits covering the blood on Yom-Tov (both according to Beis Hillel Bedieved, and according to Beis Shamai Lechatchilah - see Maharam), if the peg was already stuck in the ground from before Shabbos (as we shall see later at the end of 9b.).
What exactly does the Gemara mean to ask when it asks that, even with the peg stuck in the ground, he will be breaking up earth? What is wrong with that?

(b) How do we resolve that Kashya?

(c) How do we know that Beis Hillel does not permit making Kisuy ha'Dam because of the principle of 'Asei Docheh Lo'Sa'aseh'?

(d) And how do we resolve the problem of digging a hole, which he will inevitably do when he removes the earth? What does Rebbi Aba say?