Previous daf

1)

(a) What did Rebbi Yochanan mean when he said that it is degrading for a Talmid-Chacham to walk in the street with torn shoes?

(b) What do we learn from the Pasuk in Mishlei "Kol Mesan'ai Ahevu Maves"?

(c) Why do some say Revav and others, Revad? Do they argue?

(d) What does the Pasuk in Yeshayah mean when it refers to Yeshayah as going 'naked and barefoot'?

(a) We learnt in a Mishnah in Mikva'os that a wax-stain is considered a Chatzitzah (regarding Tevilah) on a saddle-cloth. What is the minimum size of the stain, according to Raban Shimon ben Gamliel?

(b) According to the Tana Kama, a similar stain on an article of clothing is only considered a Chatzitzah if it shows on both sides of the cloth.
What is Rebbi Yishmael quoted as saying?

(c) What Sha'aleh does Resh Lakish then ask - according to Rebbi Yishmael - regarding the saddle-cloth?

(d) How does Rebbi Yossi (in another Mishnah there) differentiate between the clothes of the builders and the clothes of the Amei ha'Aretz, who are the Builders, (according to Rebbi Yochanan), and how did Rebbi Chanina resolve Resh Lakish's Sha'aleh from there?

(a) There are three levels of Talmid-Chacham;

1. One who is careful not to wear his clothes inside-out, with the stitches showing;
2. One whom one can ask a Halachah anywhere, even in Maseches Kalah, and he is able to answer;
3. One who leaves all his business affairs and spends all his time studying Torah. What are the Halachic ramifications of each of these?

(b) From where do we learn that everyone is obligated to help sustain (the latter level of) a Talmid-Chacham?

(c) In 2a, why does Rebbi Yochanan (the author of all three statements) specifically mention Maseches Kalah?

(d) What is the difference whether the Talmid-Chacham is conversant with the Masechta he is learning, or whether he is able to answer questions in other Masechtos too?

(a) Resh Lakish explains the clothes of the builders (in the Mishnah quoted above) as bath-attendants' robes.
Why should they be different than anybody else's clothes?

(b) Since people in those days were only fussy about stains on *white* clothes, as we learnt above, we must assume that the bath-attendants' robes were white.
What did Rebbi Yanai say to his sons, that casts doubts on this assertion?

(c) How does the Gemara resolve this problem?

(a) What does Rebbi Yishmael learn from the Pasuk in Pinchos ...

1. ... "Olas Shabbos be'Shabbat(o)"?
2. ... "(be'Shabba)to"?

(b) How does Rebbi Akiva learn the same two Derashos?

(c) In which point do Rebbi Yishmael and Rebbi Akiva argue?

6)

(a) Rebbi Zeira states, that when Yom Kipur falls on a Friday, one does not blow the six Teki'os on Friday afternoon, and when it falls on Motza'ei Shabbos, one does not recite Havdalah.
Why is that?

(b) Why did Yehudah Brei de'Rebbi Shimon ben Pazi disagree with him regarding Friday afternoon?

(c) Why did Rebbi Zeira disregard Yehudah's opinion?

(a) What misled the Gemara into believing that the Mishnah in Sucah (which lists among the minimum of twenty-one Teki'os blown in the Mikdash, the three that were blown to stop the people from working), refers specifically to the Kohanim?

(b) Rav Yosef explained that they did not blow on Erev Shabbos that fell on Yom Kipur - to permit cutting a detached vegetable from Minchah-Ketanah and onwards (which is forbidden on Shabbos, but permitted on Yom Kipur), because Chazal would not permit a Sh'vus (blowing the Shofar) if the objective was to be lenient.
How does Rav Shisha B'rei de'Rav Idi (in whose opinion one *does* permit a Shvus, even in order to be lenient) answer this question?

(c) What is the problem with Rav Shisha's answer, from the Mishnah in Chulin, which rules that one when Yom-tov falls on Motza'ei Shabbos, one does not blow the six Teki'os?

(d) What does the Gemara conclude from here?

(a) Does one recite Havdalah (between the two days) ...

1. ... when Yom-tov falls on Friday?
2. ... when Yom-tov falls on Motza'ei Shabbos?

(b) Does one blow the Shofar (before Shabbos) when Yom-Tov falls on Friday?

(a) Why do we initially think that "Shabason" (written in Beshalach in connection with Shabbos) must be referring to cutting detached vegetables, and not to a Melachah?

(b) To what does it really refer?

(c) Why did Chazal permit cutting vegetables, cracking nuts and peeling pomegranates (for after nightfall) on Yom Kipur, from Minchah-time and onwards, despite the fact that on Shabbos, this is forbidden)?

(d) Why did the Amora'im inform their families that a letter arrived from Eretz Yisrael forbidding thesec things?