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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Avodah Zarah 62

***** Perek ha'Socher es ha'Po'el *****


(a) What does our Mishnah say about someone who is hired to work ...
  1. ... with Yayin Nesech? Who is his employer?
  2. ... S'tam, and his employer asks him to transport a barrel of Yayin Nesech from one place to another?
(b) And what does the Tana say about a Nochri who hires a donkey ...
  1. ... to transport Yayin Nesech?
  2. ... to ride on it, if the hirer also places his flask of Yayin Nesech on the donkey's back?
(c) What reason do we initially attribute for the prohibition on the employee to accept his wages?

(d) What does the Mishnah in Kidushin say about someone who sells Orlah or K'lai ha'Kerem and betroths a woman with the proceeds?

(a) So we try to ascribe it to the fact that Yayin Nesech is like Avodas-Kochavim.
In which respect is Avodas-Kochavim more stringent that Orlah and K'lai ha'Kerem (that might explain why the employee is not permitted to take his wages)?

(b) We refute this explanation too however, from a Mishnah in Shevi'is, whose Kedushah is also transferred on to whatever one swaps it with.
What does the Tana say about a case where Reuven gives Shimon a Dinar and says to him 'L'kot Li ...

  1. ... Bo Yerek'?
  2. ... Yerek'? Why the difference?
(c) What does this prove?

(d) What reason does Rebbi Avahu Amar Rebbi Yochanan ultimately give for the prohibition?

(a) On what else did the Chachamim decree a K'nas at the same time as Yayin Nesech?

(b) We suggest that, when the Beraisa says 'ha'Chamarin she'Hayu Osin Melachah be'Peiros Shevi'is, S'charan Shevi'is', the Tana means that their wages are paid from the fruit of Shevi'is.
In what way, would this be a K'nas?

(c) Why do we initially reject this explanation? What do we learn from "le'Ochlah"?

(d) So we suggest that their wages adopt Kedushas Shevi'is.
On what grounds do we reject this theory too, based on the Mishnah in Shevi'is that we cited a little earlier ('ha'Omer le'Po'el')?

(a) Abaye re-establishes our initial explanation, based on a Mishnah in Ma'aser Sheini.
The Tana there prohibits Reuven from saying to Shimon 'Carry this Ma'aser-Sheini fruit for me to Yerushalayim for a portion in it'.
What is he permitted to say?

(b) Why the difference?

(c) What does this have to do with Shevi'is?

(a) Rava establishes our Mishnah like the second suggestion.
What is the basic difference between this case and the case in the earlier Mishnah 'ha'Omer le'Po'el Le'kot Li Yerek ha'Yom'? Why did the Chachamim decree here but not there?

(b) Then why did they decree in the case of workers who deal with Yayin Nesech?

Answers to questions



(a) The K'nas currently under discussion applies to Yayin Nesech. We now ask whether it also extends to S'tam Yeinam, whose Isur on the one hand, is equivalent to that of Yayin Nesech, but whose Tum'ah, on the other, is not. In what way is ...
  1. ... the Isur of S'tam Yeinam equivalent to that of Yayin Nesech?
  2. ... the Tum'ah of S'tam Yeinam more lenient than that of Yayin Nesech?
(b) We resolve our She'eilah from an episode that occurred with Rav Chisda. What did Rav Chisda rule in the case where they paid a ship-owner with wheat to transport a cargo of S'tam Yeinam?

(c) Why did he not instruct him to ...

  1. ... scatter the wheat into the wind?
  2. ... burn it and scatter it?
  3. ... just bury it as it was?
(a) What does the Mishnah in Sanhedrin rule with regard to the stone with which Beis-Din stoned someone who was Chayav Sekilah, and the wooden beam on which they hanged certain cases of Sekilah afterwards? What did they do with them?

(b) Which other two items does the Tana include in this list?

(c) What makes that case better than ours (where merely burying is insufficient, as we just explained)?

(a) What did Rebbi Yochanan comment when they informed him that the family of Rebbi Yanai would borrow Sh'mitah-fruit, and repay their debt in the following year?

(b) Why did Rebbi Yochanan's informants think that it was Asur?

(c) Then why did Rebbi Yochanan permit it?

(d) What did Rebbi Yochanan add to that with regard to Esnan Zonah?

(a) What problem do we have with the Beraisa (that serves as the basis of Rebbi Yochanan's latter ruling) ...
  1. ... 'Nasan Lah ve'Lo Ba Alehah, Esnenah Mutar'?
  2. ... 'Ba Alehah ve'Lo Nasan Lah, Esnenah Mutar'?
(b) So how do we amend the two statements?
(a) How does Rebbi Elazar establish the Beraisa to answer the Kashya why, in the first of the two cases, the Esnan does not become Asur from the moment that he has relations with her?

(b) What problem do we have with Rebbi Elazar's answer, assuming that he told her to acquire the animal ...

  1. ... immediately?
  2. ... only after the Bi'ah? What do we learn from the Pasuk in Bechukosai "ve'Ish Ki Yakdish es Beiso Kodesh"?
(c) So how do we establish the case? What did he say to her?
Answers to questions

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