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1)

(a) We just learned that Kodshei Bedek ha'Bayis are not subject to Kisuy ha'Dam, since they are Asur be'Hana'ah.
Why can one not redeem animals of Kodshei Bedek ha'Bayis and cover the blood after the redemption? What do we learn from the Pasuk in Bechukosai "Ve'he'emid es ha'Beheimah Lifnei ha'Kohen Ve'he'erich Osah ha'Kohen"?

(b) Why is this answer not valid according to Rebbi Meir, who includes Kodshei Bedek ha'Bayis in the Din of Ha'amadah ve'Ha'arachah?

(c) And what is the problem according to Rebbi Shimon, who holds 'Shechitah she'Einah Re'uyah Lo Sh'mah Shechitah?

(d) According to whom does our Mishnah then say 'Aval Lo be'Mukdashin'?

(a) Alternatively, the author of our Mishnah is Rebbi Shimon.
What does he Darshen from the Pasuk in Acharei-Mos "Ve'shafach Ve'chisah", which will invalidate Kodshei Bedek ha'Bayis from Kisuy ha'Dam, even though it is possible to redeem them?

(b) In that case, we conclude, we could equally well establish our Mishnah by Kodshei Mizbe'ach, according to everyone.
How could we do that?

(c) How does Mar bar Rav Ashi Darshen "Chayah O Of" to exempt Kodshei Mizbe'ach from Kisuy ha'Dam?

(d) How do we refute the suggestion to preclude Torin and B'nei Yonah from Kisuy ha'Dam altogether, because sometimes they are Hekdesh?

(a) Ya'akov Mina'ah asked Rava whether a Beheimah is perhaps subject to Kisuy ha'Dam, just like a Chayah.
What is the basis of that theory?

(b) Rava answered by citing the Pasuk in Acharei-Mos "al ha'Aretz Tishpechenu ka'Mayim".
What did he learn from there?

(c) And what does he then learn from the Pasuk in Shemini "Ach Ma'ayan u'Bor Mikveh Mayim Yih'yeh Tahor"? What might we otherwise have thought?

(a) In fact, we conclude, there are three Pesukim "Ma'ayan Mayim", "Mikveh Mayim" and "Bor Mayim".
But how can that be, seeing as the word "Mayim" is only written once?

(b) Why do we need "Mikveh Mayim" and "Bor Mayim"? What would we have thought had the Pasuk ...

1. ... only written "Ma'ayan Mayim"?
2. ... added "Mikveh Mayim", but not "Bor Mayim" (see Rashash)?

(c) The Torah writes (in connection with Kisuy ha'Dam) "Asher Yatzud Tzeid Chayah".
Why does the Pasuk need to add the word "Tzeid"? What would we have thought had the Pasuk omitted it?

(d) What do we then learn from "Asher Yatzud"? Why is that?

(a) What do we learn from the Pasuk in Re'ei (in connection with the Heter to eat meat outside the Beis-Hamikdash) ...

1. ... "Ki Yarchiv Hashem Elokecha es Gevulcha"?
2. ... "Ve'zavachta mi'Bekorcha u'mi'Tzoncha"?
3. ... "Ve'zavachta *mi*'Bekarcha u'*mi*'Tzoncha"?

(b) What did Rebbi Elazar ben Azaryah, taking his cue from this Pasuk, say about someone who possesses only one Manah? What should he purchase to eat with his bread?

(c) If he owns ten Manah, he permits him to purchase a Litra of fish.
What does he permit him to purchase, if he owns ...

1. ... fifty Manah?
2. ... a hundred Manah?

(d) How often does he permit the previous purchases?

(a) Rav maintains that one needs to follow the advice of Rebbi Elazar ben Azarya.
On what grounds does Rebbi Yochanan disagree? What does he advise a person with a spare Perutah to do?

(b) Rav Nachman goes even further.
What does he advise someone who has no money at all to do?

(c) How does the Beraisa interpret the Pasuk in Mishlei ...

1. ... "Kevasim li'Levushecha"?
2. ... "u'Mechir Sadeh Atudim"?
3. ... "ve'Dei Chaleiv Izim"?
4. ... "le'Lachm'cha le'Lechem Beisecha"?
5. ... "ve'Chayim le'Na'arosecha"?

7)

(a) What does Rebbi Yochanan advise a person who wishes to become wealthy to do?

(b) How does Rav Chisda learn this from the Pasuk in Eikev "ve'Ashteros Tzonecha"?

(c) What does Rebbi Yochanan say is preferable to a cup of warm water?

(d) He qualifies this statement in three ways. Warm water is harmless, he explains, if drunk in an earthenware (rather than a metal) receptacle.
What can one place even inside a metal cup to render it harmless?

(e) Under which circumstances is one assured that even if one drinks plain warm water in a metal cup it will do no harm?

(a) Rebbi Yochanan also describes what a person should do if his father left him money, which he wants to get rid of.
Why does he refer to money acquired in this way?

(b) What does he advise such a person to do?

(c) What does he mean by ...

1. ... 'flax clothes'?
2. ... 'glass vessels'?
3. ... 'hire workers'? What work should he give them?

(d) What is Rebbi Yochanan coming to teach us?

(a) Rav Avira Darshened the Pasuk in Tehilim "Tov Ish Chonen u'Malveh, Yechalkel D'varav ba'Mishpat", sometimes in the name of Rebbi Ami and sometimes in the name of Rebbi Asi.
What does the Pasuk mean?

(b) Based on the latter half of the Pasuk, what distinction did Rebbi Yochanan draw between the food that one eats, the clothes that one wears and the way that one treats one's wife and children?

(c) How does he explain his last statement?

(a) What did Rav Eina Darshen at the entrance of the Resh Galusa's house, about someone who Shechts a fowl for a very sick person on Shabbos?

(b) When Rabah exclaimed in disgust 'Lishmetuhah la'Amoreih Mineih', he may have meant that they should cut out his tongue (though he probably did not mean this literally).
What else might he have meant?

(c) Rabah's reaction is based on a Beraisa, where Rebbi Yossi exempts the blood of a Shechted Coy from Kisuy ha'Dam.
How does he learn it from Milah?
What does 'Safek' mean?

(d) How did the Chachamim query Rebbi Yossi's 'Kal va'Chomer' from Teki'as Shofar?

(a) What Pircha did Rebbi Elazar ha'Kapar b'Rivi (the great man) ask on Rebbi Yossi's 'Kal va'Chomer from Milah?
What advantage does Kisuy ha'Dam have over Milah?

(b) What did Rebbi Aba comment on Rebbi Elazar ha'Kapar's Pircha? What had Rebbi Chiya previously said about Rebbi Yossi's 'Kal va'Chomer'?

(c) In any event, Rebbi Yossi stated 'Kisuy she'Ein Vaday Docheh Shabbos'. How does Rabah interpret this? Why is it a Kashya on Rav Eina?

(d) And how does Rabah refute the suggestion that Rebbi Yossi is referring to where one Shechted illegally (and not for a sick person)?

(a) When the Rabbanan refuted Rebbi Yossi's proof by citing Teki'as Shofar, when they said ' ... u'Sefeikah Dochah Shabbos', why can they not have meant Safek Chol Safek Yom-Tov?

(b) Then what did they mean?

(c) On what grounds does Rebbi Yossi then argue with them? What do he and Rebbi Shimon hold with regard to women performing Semichah on a Korban? Why does the Tana Kama forbid it?

(d) Then why is Kisuy ha'Dam different?

(a) What Pircha does Ravina ask on the Rabbanan, who learn that the Kisuy ha'Dam of a Coy should override Yom-Tov with a 'Kal va'Chomer' from Teki'as Shofar? What advantage does Teki'as Shofar have over Kisuy ha'Dam (thereby negating the 'Kal va'Chomer')?

(b) What problem do we have with the Lashon of Rebbi Elazar ha'Kapar 'Mah le'Milah she'Kein Einah Noheges be'Leilei Yamim-Tovim'?

(c) How do we therefore amend it?

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