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1)

(a) What do we learn, with regard to a sick person) from the Pasuk in Mishlei "Leiv Yodei'a Maras Nafsho"?

(b) Why might we have thought otherwise?

(c) Then why do we listen to the doctor, in the reverse case (when the doctor says that the *does* need to eat, and the patient says that he does not)?

(a) Our Mishnah says that one feeds a patient on Yom Kipur on the instructions of experts?
What problem does this create with what we just learned?

(b) How do we establish the Mishnah in order to answer this Kashya?

(c) Then what is the Chidush? Is it not obvious that, by Safek Piku'ach Nefesh, when it is a matter of two against two, we follow the lenient diagnosis?

(a) Rav Safra said that there is no difference between two (witnesses) and a hundred in court.
Does this also apply in matters of assessment?

(b) Then why does it apply here (where it is also a matter of assessment)?

(c) How do we establish the Seifa of the Mishnah, which says that if there are no experts, then we feed him on the basis of his own assessment, implying that in the Reisha, when there are experts who say that he does not need to eat, we do *not* listen to him?

(d) According to this Lashon, we listen to his assessment against one expert, but not when it is against more than one.
What is the opinion of Mar bar Rav Ashi?

(a) One feeds someone who is seized by a Bulmus, even non-Kasher foods.
What is a Bulmus?

(b) The doctors would feed someone who had been bitten by a mad dog with part of its lung.
Why is it forbidden to emulate their example?

(c) Is there any Tana who permits it?

(d) Rebbi Masya ben Charash also permitted giving medicine to someone with a sore throat on Shabbos.
Why is that?

(a) If a wall fell on someone on Shabbos, one may dig it up if there is a slight chance that he is alive.
Is it permitted to do so ...

1. ... even in a case where it is not certain that he is there?
2. ... if he might not even be Jewish?

(b) What does one do if, in the process of digging, one discovers that the man who is buried is dead?

(c) If they are feeding a man who is seized by a Bulmus they must stop as soon as his eyes light up.
How do they know when that is?

(d) As long as it is necessary, one feeds him whatever is available, though if there are a number of forbidden foods, he is fed the smallest Isur first. What is the order of priorities of Tevel, Neveilah and Shevi'is (after the time of Bi'ur)?

(a) If only Tevel is available, then, according to the Tana Kama, one feeds the patient Tevel, and according to Ben Teima, Terumah.
What is the basis of their Machlokes?

(b) In which case, do they not argue?

(c) What makes ...

1. ... Terumah more stringent according to the Tana Kama?
2. ... Tevel more stringent according to Ben Teima?

7)

(a) Is it not obvious, asks the Gemara, that if it possible to feed the patient Chulin or to transgress the Isur de'Rabbanan (rather than feed him Tevel d'Oraysa), then one does. So we establish Rabah, who said that if it is possible to feed him Chulin, then everyone agrees that we do, on Shabbos?
What is the problem with that?

(b) How do we resolve the problem?

(c) And why is it preferable to Ma'aser the crops (which is only an Isur de'Rabbanan) than to feed the sick man Tevel de'Rabbanan?

(a) One of the cures for someone who has been bitten by a snake, is feeding the stricken man cress, even if this means detaching the cress on Shabbos. According to Rebbi Elazar b'Rebbi Shimon, the cress should however, be Ma'asered before it is fed to the patient.
What does Rebbi say?

(b) Is it possible to reconcile Rebbi with Rabah's statement (that one must avoid feeding a sick patient un'Ma'asered crops - even if it is in a plant- pot without a hole, in which case, it is only Tevel de'Rabbanan?

(c) Which other cure for snake-bite does the Beraisa prescribe?

(a) What sort of food is good for Bulmus? What does it achieve?

(b) Yonasan (the son of Shaul)'s eyes lit up when he tasted some honey. Why is there no real proof from there that honey is good for Bulmus?

(c) The Gemara cites the story (in Shmuel) of the starved Egyptian whom David fed and gave to drink, and then gave some figs and raisins.
What does it prove from there?

(d) Some Amora'im claimed that nice juicy meat is good with honey; others, fine wheat flour.
What did Rav Papa say?

(a) What happened to Rebbi Yochanan once, and what does that have to do with the Pasuk in ve'Zos ha'Berachah "u'mi'Meged Tevu'os Shamesh"?

(b) Why did Rebbi Yossi once remark to Rebbi Yehudah that he had forced a shepherd? What did Rebbi Yehudah later have occasion to retort?

(c) Rebbi Yehudah and Rebbi Yossi deposited their money with Kidor their host.
Why did Rebbi Meir not do like-wise?

(d) How was he vindicated the very next day?

(a) What did Rebbi Meir do ...

1. ... with his money?
2. ... when Kidor related that his father had appeared to him in a dream, instructing him to take the purse that was there?

(b) How did Rebbi Yehudah and Rebbi Yossi retrieve their money?

(c) What did Chazal mean when they said ...

1. ... that Mayim Acharonim killed a person? Which person did it kill?
2. ... Mayim Rishonim caused a person to eat Chazir?

(d) Did Rebbi Yehudah and Rebbi Yossi learn from the above episode? What does this have to do with the Pasuk in Yechezkel "va'Omar le'Balah Ni'ufim"?

(a) A mad dog's mouth hangs wide open, and saliva drools from it. what is unusual about ...

1. ... its ears?
2. ... its tail?
3. ... the way it walks?

(b) Some add another unusual feature to the list.
What is it?

(c) According to Rav, its madness is the result of the witches idea of fun. What does Shmuel say?

(d) What are the ramifications of their Machlokes?