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1)

(a) We just quoted Rebbi Yehudah and Rebbi Elazar, who learn from the Pasuk "Rak Chazak Levilti Achol ha'Dam ... " that the Isur of Eiver min ha'Chai takes effect even on a Beheimah Teme'ah. What problem do we have with the insertion of Rebbi Yehudah in this statement?

(b) How do we solve it?

(c) What do we prove from the Beraisa, where Rebbi Elazar cites the Pasuk "Rak Chazak Levilti Achol ha'Dam" and the Rabbanan, "ve'Lo Sochal ha'Nefesh im ha'Basar"?

(a) According to Rav Chisda ... or Rav Yosef, Rebbi Meir's statement in the Beraisa is based on the fact that the Pasuk places "Ve'zavachta mi'Bekorcha u'mi'Tzoncha" immediately before the Pasuk of Eiver min ha'Chai.
What does Rebbi Meir say in the Beraisa?

(b) With whom is he then coming to argue?

(c) Rav Gidal Amar Rav establishes the above Machlokes Tana'im by a Yisrael. What will be the Din by a ben No'ach?

(d) This has the support of a Beraisa, which continues 've'Yisrael Eino Muzhar Ela al ha'Tehorim Bilevad'.
What are the two ways of reading and explaining it?

(a) Rav Shizbi proves Rav Gidal Amar Rav's statement from a Mishnah in Taharos, which rules in connection with a Tamei bird 've'Ein Shechitasah Metaharasah'.
Why can this not be referring to ...

1. ... a Yisrael eating from it?
2. ... the bird becoming Tahor (in the literal sense of the word)?

(b) Then what must the Tana be coming to teach us?

(c) Then why would the Nochri not be Chayav if it was a Tahor bird?

(d) How does Rav Mani bar Patish reconcile the current ruling with the Reisha of the Mishnah (which speaks about the same Tamei bird) 'Achal Eiver min ha'Chai Mimenah, Eino Sofeg es ha'Arba'im'?

(a) Rav Yehudah Amar Rav rules that Eiver min ha'Chai requires a k'Zayis.
Why might we have thought otherwise?

(b) What is Rav Yehudah's reason for this?

(a) Rav Amram quotes another ruling from the above Mishnah in Taharos 'Achal Eiver min ha'Chai Mimenah Eino Sofeg es ha'Arba'im'.
Why is this a Kashya on Rav Yehudah Amar Rav?

(b) Why can we not answer by establishing the Mishnah when he ate less that the Shi'ur?

(c) And we answer with a statement by Rav Nachman (elsewhere).
What did Rav Nachman say that will explain why he is not Chayav Malkos for "Lo Yochlu ki Sheketz Heim", even though he ate a k'Zayis?

6)

(a) We query Rav Yehudah Amar Rav from a Beraisa.
What does the Tana say about someone who eats a Tahor bird that consists of a 'Kol she'Hu, alive?

(b) What Isur has he transgressed?

(c) Why does the Tana then rule that if he ate ...

1. ... it after its death - he is only Chayav if it consists of a k'Zayis?
2. ... a Tamei bird, either way, he is Chayav even if it consists of a Kol she'Hu?

(d) Then why is Neveilah consisting of a Kol she'Hu not considered a Beryah too?

(a) How do we reconcile Rav Yehudah Amar Rav with the first ruling in this Beraisa, which sentences the eater to Malkos for a Kol she'Hu of Eiver min ha'Chai?

(b) In another Beraisa, Rebbi exempts from Malkos, someone who eats a Tahor bird that consists of less than a k'Zayis. What does Rebbi Elazar b'Rebbi Shimon say?

(c) On what 'Kal va'Chomer' does Rebbi Elazar b'Rebbi Shimon base his ruling?

(d) What does the Beraisa say about a case where one strangled the bird and ate it? Why is that?

(a) How does Rebbi counter Rebbi Elazar b'Rebbi Shimon's 'Kal va'Chomer'?

(b) What is the basis of the Machlokes Tana'im in the Beraisa?

(c) What will both Tana'im hold in a case where someone eats a limb that is less than a k'Zayis, whilst the bird is still alive?

(d) How does Rav Nachman now reconcile Rav Yehudah Amar Rav with the Seifa?

(a) In connection with the previous Beraisa, we ask whether it is possible for an entire bird to consist of less a k'Zayis Basar, yet it possesses a limb that comprises a k'Zayis (albeit together with the Gidin and the bones).
What does Rav Sh'ravya reply? What is a 'Kalnisa'?

(b) Bearing in mind that a Kalnisa is a Tamei bird, Rav Sh'ravya's answer creates a problem with the Seifa 'Chankah ve'Achlah, Divrei ha'Kol be'K'zayis', based on a ruling of Rav.
What did Rav say that now poses a Kashya on Rav himself?

(c) So how do we amend Rav Sh'ravya's answer?

(a) Under which circumstances does Rava declare that, assuming that he holds Machsheves Ochlin Sh'mah Machshavah, according to ...

1. ... Rebbi, a person who eats a Tamei bird of less than a k'Zayis, alive, will be Chayav?
2. ... Rebbi Elazar b'Rebbi Shimon, someone who eats a Tamei bird of less than a k'Zayis, alive, will be Patur?

(b) How did Rava dismiss Abaye's query on both rulings, how it is possible for Reuven to be Chayav for eating something for which Shimon would be Patur (or vice-versa)?

(a) According to Rebbi Yochanan, "Lo Sochal ha'Nefesh im ha'Basar" (in Re'ei) teaches us Eiver min ha'Chai.
Why does the Torah refer to a limb from a live animal as "Nefesh"?

(b) And what do we then learn from "u'Basar ba'Sadeh Tereifah Lo Socheilu" (in Mishpatim)?

(c) If Rebbi Yochanan interprets "u'Basar ba'Sadeh Tereifah Lo Socheilu" to mean that he is Chayav for Basar that moved from its location and for Tereifah, how does he interpret "Lo Sochal ha'Nefesh im ha'Basar"?

(a) Resh Lakish learns Eiver min ha'Chai and Basar min ha'Chai from "Lo Sochal ha'Nefesh im ha'Basar".
What does he learn from "u'Basar ba'Sadeh Tereifah Lo Socheilu"?

(b) If Resh Lakish interprets "u'Basar ba'Sadeh Tereifah Lo Socheilu" to mean that it is forbidden to eat Basar that came from a Tereifah, how does he interpret "Lo Sochal ha'Nefesh im ha'Basar"?

(c) What are the ramifications of their Machlokes? What will each opinion hold in a case where someone eats in one sitting ...

1. ... Eiver min ha'Chai and Basar min ha'Chai?
2. ... Basar min ha'Chai and Basar min ha'Tereifah?
3. ... Eiver min ha'Chai and Basar min ha'Tereifah?

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