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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Avodah Zarah 26


(a) Our Mishnah forbids a Jewish midwife to deliver a Nochri baby.
Why is that?

(b) What does the Tana say about a Nochri midwife delivering a Jewish baby?

(c) The Tana also forbids a Jewish woman to nurse a Nochri baby.
What does he say about giving a Jewish baby to a Nochris to nurse?

(a) The author of our Mishnah is the Chachamim of Rebbi Meir.
What does Rebbi Meir say about a Nochri mid-wife ...
  1. ... delivering a Jewish baby?
  2. ... nursing a Jewish baby?
(b) With regard to the former ruling, why does Rebbi Meir in a Beraisa disagree with the Chachamim, even in the presence of other women?

(c) What did that Nochri midwife retort when her friend tried to insult her by calling her 'midwife of Jewish babies, daughter of a midwife of Jewish babies!'?

(d) How do we reject Rebbi Meir's proof from there that Nochri midwives cannot be trusted under any circumstances?

(a) In another Beraisa, why does Rebbi Meir forbid giving one's baby to a Nochri woman ...
  1. ... to nurse?
  2. ... even in the presence of other Jewish women?
(b) Having presented the Machlokes between Rebbi Meir and the Chachamim with regard to ...
  1. ... delivering a Jewish baby, why did the Tana find it necessary to repeat it in the case of nursing him? Why might we have thought that the Rabbanan would concede to Rebbi Meir in the latter case?
  2. ... nursing a Jewish baby, why did the Tana find it necessary to repeat it in the case of delivering him?
(c) A Beraisa permits a Jewish midwife to deliver a Nochri baby for payment.
How do we reconcile this with our Mishnah (which forbids it)?
(a) What was Abaye's objection, when based on the previous ruling, Rav Yosef wanted to permit a Jewish ...
  1. ... midwife to deliver a Nochri baby on Shabbos? Why would it have been wrong to do so?
  2. ... woman to nurse a Nochri baby, assuming she is single?
(b) And what could she say if she was married?
(a) What does the Beraisa say about saving a Nochri or a shepherd of small animals who fell into a deep pit, or about throwing him into one?

(b) Under what circumstances did Rav Yosef attempt to permit (even to obligate) saving them?

(c) What objection did Abaye raise to this? Besides being able to claim that his son is alone on the roof, and he has to run and save him, what other excuse might he present to prevent Eivah?

Answers to questions



(a) Rebbi Avahu cited a Beraisa in front of Rebbi Yochanan 'ha'Ovdei-Kochavim ve'Ro'ei Beheimah Dakah Lo Ma'alin ve'Lo Moridin'.
What does the Tana say about 'Miynin, Mesoros and Mumarin'?

(b) What objection did Rebbi Yochanan raise to this ruling, based on the Pasuk in Ki Seitzei "le'Chol Aveidas Achicha"?

(c) Rebbi Avahu erased 'Mumarin' from the Beraisa.
Why did he not establish the Beraisa by a 'Mumar Ochel Neveilos Le'hach'is', whereas Rebbi Yochanan is speaking about a 'Mumar Ochel Neveilos le'Te'avon'?

(d) What other difference is there between a Mumar and a Miyn besides that of our Sugya?

(a) Rav Acha and Ravina argue over this very point (whether a 'Mumar Ochel Neveilos Le'hach'is' is considered a Mumar or a Miyn.
How does the one who holds that he is a Mumar define a Miyn?

(b) How does the Beraisa describe someone who eats a beetle or a mosquito?

(c) What Kashya does this create on the previous statement? What makes us think that by 'Mumar', the Tana means a Mumar Le'hach'is?

(d) What do we answer?

(a) What problem do we have with the Beraisa's statement (with regard to Miynim ... ) 'Moridin ve'Lo Ma'alin'?

(b) To answer the Kashya, Rav Yosef bar Chama Amar Rav establishes 'Lo Ma'alin' when there are steps leading down to the pit.
How does he then interpret 'Lo Ma'alin'?

(c) How will one evade 'Eivah' in the process

(d) Rabah and Rav Yosef explain 'Lo Ma'alin' to mean that one places a stone on top of the pit to prevent them from escaping.
How will one then evade 'Eivah'?

(a) How does Ravina establish the case of 'Lo Ma'alin' (similar to Rav Yosef)? How does *he* evade the issue of 'Eivah'?

(b) The Beraisa permits a Yisrael to circumcise a Nochri 'le'Shem Ger'. Why does the Tana need to add that? What does it come to preclude?

(c) Rebbi Meir forbids Milah at the hand of a Nochri who is suspected of murder.
What do the Chachamim say?

(d) How does Rebbi Meir counter the Chachamim's argument that, in the presence of other Yisre'elim, the Nochri would not dare to kill a Yisrael?

(a) In another Beraisa, Rebbi Yehudah maintains that in a town (where there is no Mohel, but) which boasts two doctors, one a Nochri, the other, a Kuti, the latter should perform the Milah and not the former.
What does Rebbi Meir say?

(b) How do we initially reconcile this with what we just said (that Rebbi Meir forbids Milah at the hand of a Nochri)?

(c) What does Rebbi Yehudah, in another Beraisa, learn from the Pasuk in Lech-Lecha (where Hashem said to Avraham) "ve'Atah es B'risi Tishmor"?

(d) Based on this Beraisa, we reinstate Rebbi Meir as the Tana who permits Milah at the hand of the Nochri doctor.
How do we now reconcile this with Rebbi Meir's previous ruling, forbidding Milah at the hand of a Nochri?

Answers to questions

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