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1)

(a) A syndicate of butchers, who took turns to Shecht and sell animals on a daily rota basis, agreed - that if one of their group would operate on a day that was not his, they would tear the skin of the animal that he Shechted to shreds.

(b) When one of them actually contravened the rules, they duly tore the animal-skin to shreds. Rava however, obligated them to pay. Rav Yeimar bar Shalmaya queried Rava from the Beraisa (that we recently cited) 'u'Le'hasi'a al Kitzasan' - but Rava remained silent.

(c) Rav Papa ascribed Rava's silence (not to acquiescence, but) - to the fact that he dismissed Rav Yeimar's query outright, seeing as he (Rava) lived in the town, and the community do not have the right to make such decisions only applies when there is no Rav in town.

(a) The Beraisa permits both Gaba'ei Tzedakah and Gizbarei Hekdesh to operate unchecked. The Pasuk "ve'Lo Yechashvu es ha'Anashim ... Ki be'Emunah Heim Osim" explicitly teaches us this with regard to the latter. This is only a hint with regard to Gaba'i Tzedakah however, and not a real proof - since Gizbarei Hekdesh have far more on their hands than they do, due to all the various branches of repairs and purchases for which they are responsible, and that might just be the reason for the leniency.

(b) Based on the above Pasuk ''va'Yatzuturu va'Yimnu ... ", Rebbi Elazar advises a person, even though the secretary running his financial affairs is perfectly reliable, to hand him everything wrapped and counted, and to take it back from him in the same state.

(c) Rav Huna permits checking the credentials of someone who asks for food, but not if he comes in tatters and asks for clothes. He learns this from the Pasuk in Yeshayah "ha'Lo *P'ros* la'Ra'ev Lachmecha", which really means 'give a piece', but we interpret it as if it was written with a 'Sin', and then explain as if it was punctuated with a 'Shin' (P'rosh, implying, ask him for an explanation [see Mesores ha'Shas]). And we explain ...

1. ... the Pasuk there "Ki Sir'eh Arum ve'Chisiso" - that one provides clothes to someone who obviously needs them without asking any questions.
2. ... the logic behind this distinction as - the fact that a hungry person feels physical pain, as opposed to a naked one.

(d) Rav Yehudah learns the other way round. The logic behind this is because a naked person suffers embarrassment whereas a hungry one does not. Rav Huna now interprets ...

1. ... "ha'Lo *P'ros* la'Ra'ev Lachmecha" to mean - immediately.
2. ... "Ki *Sir'eh* Arum ve'Chisiso" - that one is advised first to look into the matter (to check whether he is a bona fide client).

(e) Rav Yehudah has the support of a Beraisa.

(a) We learned in a Mishnah in Pe'ah that the Gaba'im should provide a poor traveler with a minimum of a loaf worth a Pundiyon, when four Sa'ah of wheat go for a Sela. There are forty-eight Pundeyonin in a Sela ...

1. ... six Kabin in a Sa'ah
2. ... forty-eight half-Kabin in four Sa'ah.

(b)

1. The baker would normally take - half the loaf as profit, in which case ...
2. ... the poor man would actually receive - a quarter of a Kav (or six egg-volumes) daily.

(c) If the poor man stayed overnight, they would also provide him with Parnasas Linah - a bed plus bedding.

(a) The Beraisa - absolves the Gaba'im from providing food to a poor man who goes from door to door.

(b) When Rav Papa observed the Beraisa's ruling to the letter, refusing to provide a poor man from out of town with anything from the local funds because he was going from door to door, Rav Yeimar objected - that if the Gaba'im refused to help a poor man, everyone else would follow suite.

(c) Rav Yeiva justified his objection - by explaining that the Tana only exempted the Gaba'im from giving him the full amount, but that a token donation was vital to his cause.

(d) Based on the Pasuk in Nechemyah "ve'He'emadnu Aleinu Mitzvos La'ses Aleinu Shelishis ha'Shekel le'Shanah ... ", the minimum annual sum that Rav Asi prescribes for the Mitzvah of Tzedakah is - a third of a Shekel (which is equivalent to the original half-Shekel [see Ritva].

(a) Rav Asi infers from the Lashon "Mitzvos" used by the previous Pasuk - that the Mitzvah of Tzedakah is equivalent to all the Mitzvos.

(b) And Rebbi Elazar infers from the Pasuk "ve'Hayah Ma'aseh ha'Tzedakah Shalem" - that 'Gadol ha'Me'aseh Yoser min ha'Oseh' (that making others give Tzedakah is greater even than giving it oneself).

(a) When someone does not give the Tzedakah that he is required to give - then Nochrim who always moan 'Give give!' (the Romans) will come and take the money by force, as the Pasuk in Yeshayah writes "va'Aniyim Merudim Tavi Bayis".

(b) Rava implored the people of Mechuza - to make each other give Tzedakah, so that the Mitzvah of Tzedakah would be performed to perfection.

(c) We learn from the Pasuk there "ve'Nogsayich bi'Tzedakah" - that even when one's money is claimed by Nochrim, it is still considered a Mitzvah (see the Sugya at the foot of Amud Beis and Agados Maharsha here).

(d) When the Beis-Hamikdash stood, the annual half-Shekel atoned for our sins, said Rebbi Elazar. Nowadays - we give Tzedakah instead.

7)

(a) Ula Meshagesh Urcheseih de'Eimeih Darshened from the Pasuk "va'Yilbash Tzedakah ke'Siryon" (and Rebbi Chanina from the Pasuk there "u'che'Beged Idyam Kol Tzidkoseinu") - that just as each link joins with the next one to make a chain-mail (and each thread to make a garment) so too, does each Perutah that one gives for Tzedakah add up to a large total.

(b) 'Ula Meshagesh Urcheseih de'Eimeih' - was really Rav Sheishes (see also Tosfos DH 'Asya').

(c) His nickname came about as a result of the episode that we are about to discuss. A 'Metzora bi'Yemei Sipuro' is - a Metzora during the seven days from the time he brings his birds until he brings his Korbanos.

(d) When Rav Achdevu'i bar Ami asked Rav Sheishes from where we know that a Metzora bi'Yemei Sipuro renders the person who touched him Tamei, he replied - that since he renders the clothes he is wearing Tamei, he renders people who touch him Tamei too.

(a) Rav Achdevu'i queried this however, on the grounds that perhaps Tum'ah be'Chiburin is different. 'Tum'ah be'Chiburin' refers here - to the clothes that he is wearing whilst he is Tamei (which are not Tamei through touching, but because they are considered like himself in this regard), but not other clothes.

(b) And he proved his point from a case of 'Hisit Neveilah' - someone who moves the dead carcass of an animal, who becomes Tamei together with the clothes he is wearing, yet he is not Metamei a person who touches him.

(c) Rav Achdevu'i refuted Rav Sheishes proof, first from Sheretz and then from Shichvas-Zera (semen), by each of which Rav Sheishes suggested in turn, that we learn Tum'as Adam from Tum'as Begadim - because it is not from Tum'as Begadim that we learn it, but from a Pasuk which specifically declares him Tamei through touching.

(d) We know Tum'as Adam by Sheretz from the Pasuk "O Ish Asher Yiga be'Chol Sheretz", and by Shichvas-Zera from - the Pasuk there "*O* Ish Asher Teitzei Mimenu Shichvas-Zera" (which comes to include someone who touches the Zera).

(a) Rav Sheishes ineptitude caused Rav Achdevu'i to answer exuberantly.
When, as a result of Rav Achdevui's exuberance ...

1. ... Rav Sheishes felt faint - Rav Achdevu'i became dumb and forgot his learning.
2. ... Rav Sheishes mother (see Tosfos DH 'Asya Eimeih') came and pleaded with him in vain to take pity on Rav Achdevu'i - she exposed her breasts (which explains the nickname 'Meshagesh Urcheseih de'Imeih') the symbol of sensitivity and compassion, and begged him to take his cue from them and pray for Rav Achdevu'i. He complied and Rav Achdevu'i was cured.

(b) We finally learn Tum'as Adam by Yemei Sipuro with a 'Gezeirah-Shavah' "Kibus Begadim" "Kibus Begadim" - from a Metzora Muchlat (before his days of Taharah began), by whom the Torah explicitly includes Tum'as Adam.

(a) According to Rebbi Elazar, someone who gives Tzedakah discreetly - dispels the two destructive Angels 'Af' and 'Cheimah', something that even Moshe Rabeinu was unable to do.

(b) And we learn this from the Pasuk "Matan ba'Seiser Yichpeh Af ve'Shochad be'Cheik Cheimah Azah" - whereas with regard to Moshe, the Torah writes in Va'eshanan "Ki Yagorti Mipnei ha'Af ve'ha'Cheimah".

(c) Rebbi Yitzchak disagrees with this in part. He interprets "ve'Shochad be'Cheik Cheimah Azah" to mean - that in spite of the Shochad (the Tzedakah that one gave in secret), Cheimah remains, though he does agree with regard to 'Af'. According to Rebbi Elazar, note, "ve'Shochad be'Cheik ... ", is an extension of "Matan ba'Seiser Yichpeh ... ".

(d) Alternatively, he establishes the Pasuk with regard to a Dayan who takes bribery, in which case, he explains it to mean - a Dayan who takes bribery evokes the Divine wrath and brings it on the world.

(a) Rebbi Yitzchak extrapolates from the Pasuk in Yeshayah "ha'Lo P'ros la'Ra'ev Lachmecha" that someone who gives a P'rutah to a poor person is blessed with six B'rachos. If he appeases him as well - he receives five additional B'rachos.

(b) He also explains the Pasuk in Mishlei "Rodef Tzedakah, va'Chesed, Yimtza Chayim, Tzedakah ve'Chavod" to mean (not that he will have to receive Tzedakah, but) - that he will be granted the means with which to give more Tzedakah ('Mitzvah Goreres Mitzvah').

(c) Rav Nachman bar Yitzchak elaborated still further - inasmuch as, in addition, Hashem will avail him decent people to whom to give, in which case he will rewarded for the Mitzvah.

(a) Rav Nachman bar Yitzchak comes to preclude Rabah, who interpreted the Pasuk in Yirmiyah (with reference to the men of Anasos, who were attempting to take his life) "ve'Yih'yu Muchshalim Lefanecha be'Eis Apcha Asei Bahem" to mean - that even on the odd occasion that they overcame their Yeitzer-ha'Ra and decided to give Tzedakah with a full heart, Hashem should send them men who were not decent with whom to perform that Chesed, and for which they would not receive reward.

(b) Rebbi Yehoshua ben Levi interprets the Pasuk in Mishlei that we just discussed "Rodef Tzedakah, va'Chesed, Yimtza Chayim, Tzedakah ve'Chavod" as follows. In this context, when Shlomoh Hamelech said ...

1. ... "Chayim", he meant - wise sons (as the Torah writes in Eikev "Ki Hi Chayecha ... ").
2. ... "Tzedakah" - rich sons.
3. ... "Chavod" - knowledgeable in Agadah (who win the admiration of the masses for their fine D'rashos).