Previous daf

1)

(a) When Abaye asked Rav Yosef what the Din would be if there were four or five of the non-Jew's workers living in his rooms, he was asking what the Din would be if one of them forgot to participate in the Eruv, whether he would forbid all the Jewish residents to carry from their houses to the Mavoy (like the Din when one of the residents forgets to participate in the Eruv).

(b) Rav Yosef replied - that if the Rabbanan gave the Sechirim and the Lekitim the Din of joint-owners Lehakel, that does not mean that they also gave them the Din of joint-owners Lehachmir, to forbid the other residents to carry because they forgot to participate in the Eruv.

(c) 'Sechiro' means that he works for the gentile all the year, 'Lekito', only for the harvest season.

(a) What did Rav Nachman say about Rav Yehudah Amar Shmuel's statement ...

1. ... 'Afilu Sechiro, va'Afilu Lekito'- that it was a very good statement.
2. ... that someone who has drunk wine, should abstain from issuing rulings - that it was not, since he found that his own mind only worked clearly after he had drunk a Revi'is of wine.

(b) Rava learned from the Pasuk "ve'Ro'eh *Zonos* Ye'abed Hon" - that someone who fancies this Torah statement and rejects that one ('Zonah' = 'Zeh Na'eh') (like Rav Nachman did), loses the riches of Torah.

(c) Rav Nachman replied that he retracted.

(a) Both someone who *has* drunk, and someone who *is* drunk, are forbidden to Daven - but whereas the former *is* Yotze with his Tefilah Bedieved, and does need to repeat the Amidah, the latter is *not*, and is obligated to repeat it.

(b) 'Drunk' in this context is someone who cannot speak properly before a King.

(c) Rebbi Aba bar Shumni and Rav Menashya bar Yirmiyah from Difti - had been traveling together and now came to the parting of the ways. Based on the statement that someone who takes leave of his friend should only do so through a D'var Torah, by which he will remember him, they decided that, in order to remember each other, each would tell the other one a Chidush.

(d) The second one (we are not told who said which Chidush) said that someone who acquires the property of a convert should use at least of the money that he acquired to purchase a Sefer-Torah.

4)

(a) Rav Papa adds that also someone who finds something valuable should purchase a Sefer-Torah with some of the money.

(b) All of the above cases are cases of money that was come by easily, and one should purchase a Sefer-Torah with some of the money in order to stave off the Ayin ha'Ra.

(c) An alternative to purchasing a Sefer-Torah with some of the money - might be buying Tefilin or some other Mitzvah, which will have the same effect.

(d) We learn that performing a Mitzvah with some of the money results in a blessing on the rest - from Yisrael, who made a Neder to make the captured property Hekdesh, if Yisrael would deliver Amolek into their hands. Hashem responded favorably, and they defeated Amalek.

(a) Walking a Mil and sleeping a little causes the effects to wear off.

(b) Both of these will be counter-productive if he drank *more* than a Revi'is of wine.

(a) When Rebbi Ilai discovered that Raban Gamliel had never met Mavgai before, (yet he knew his name) - he exclaimed that Raban Gamliel must have Ru'ach ha'Kodesh.

(b) Rebbi Ilai learn from Raban Gamliel's statements - that walking past food is forbidden, that we go after the majority of travelers (to assume that the bread fell from a gentile, and is therefore forbidden to eat), and that one is permitted to derive benefit from non-Jewish bread immediately after Pesach (since he derived benefit by giving it to Mavgai).

(c) Rebbi Ilai learned from Raban Gamliel's actions - that Hataras Nedarim can only be done sitting down (not riding, not walking and not standing).

(a) It took a distance of *three* Mil for the effects of the wine to wear off - because Raban Gamliel had been riding (whereas Shmuel, who gave the distance for the effects of wine to wear off as *one* Mil, was talking about *walking* one Mil.

(b) The initial answer, that Italian wine is stronger than ordinary wine. is unacceptable - because if that is so, then it should be no different than someone who drinks more than a Revi'is, in which case even three Mil should not be effective either.

(a) Raban Gamliel rules that one must sit for Hataras Nedarim, because he holds that Hataras Nedarim requires a Pesach Charatah (which in turn, needs concentration) - whereas Rav Nachman follows the opinion of the Tana who holds that Hataras Nedarim does not require a Pesach Charatah, and does not therefore need concentration or sitting down.

(b) Raban Gamliel quoting a Pasuk in Mishlei, pointed out to the man who accompanied him to Sulma de'Tzur that someone who makes Nedarim deserves to be pierced with a sword - at which he retracted - that was the Pesach shel Charatah used by Raban Gamliel.

(a) Rebbi Shimon bar Yochai permitted walking past bread nowadays - because the Jewish witches tended to cast a spell on it.

(b) Yes, the witches did indeed used to confine their witchcraft to whole loaves, and not to pieces of bread.

(c) The Pasuk in Yechezkel, which specifically mentions pieces of bread in connection with witchcraft - is referring, not to the witchcraft itself, but to the pieces of bread that the witches would receive for bewitching other things.

(a) When Rebbi Elazar said that he was able to exempt the world from Din from the time of the destruction of the Beis Hamikdash - he seemed to be saying that he could absolve them from guilt and exempt them from punishment, by applying the Pasuk in Yeshayah which described Yisrael as drunk, and therefore, not responsible for their actions.

(b) According to the Beraisa, a man who is drunk to the extent that he cannot stand before a king is Patur from Tefilah only; he is not however, absolved from punishment for sins that he committed in that state.

(c) What Rebbi Elazar ben Azarya therefore meant - was that he was able to absolve Yisrael from Tefilah.

(d) A person who has reached the state of drunkenness of Lot - is considered not responsible for his actions and is therefore Patur (bi'Yedei Adam) for any sins that he performs whilst in that state.