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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Avodah Zarah 66


(a) Everyone agrees that if old Yayin Nesech or Terumah wine falls on to (split) grapes, the criterion is Nosen Ta'am. If fresh Yayin Nesech falls on to grapes, Abaye forbids the grapes with a Mashehu.
Why is that?

(b) What does Rava say? On what grounds does he argue with Abaye?

(c) Assuming that our Mishnah, which forbids split grapes into which Yayin Nesech fell, is speaking about grape-juice, what problem will Abaye have in establishing it by a Mashehu (to reconcile it with his opinion)?

(d) So how will Abaye establish our Mishnah?

(a) If wine vinegar and beer vinegar, one of which is Chulin, the other, Terumah, or a wheat dough and a barley dough, get mixed up, Abaye requires Nosen Ta'am.
Why is that?

(b) What does Rava say?

(a) The Mishnah in Orlah rules that three different kinds of the same species of spice (e.g. three kinds of pepper) or of three different species of spices forbid and combine.
What is the case?

(b) Abaye explains the Mishnah by citing Chizkiyah.
How does Chizkiyah establish the Mishnah to explain why the three different species combine?

(c) This leaves us with a Kashya on Rava however, who answers by establishing the Mishnah in Orlah like Rebbi Meir.
What does Rebbi Yehudah quoting Rebbi Meir learn from the Pasuk in Re'ei "Lo Sohal Kol To'evah"?

(d) How does Rava's answer tie up with Chizkiyah's interpretation of the Mishnah?

(a) Everyone agrees that, if vinegar of Isur falls into wine of Heter, the Shiur is 'Nosen Ta'am'.
Why is that?

(b) In the reverse case however, Abaye holds 'be'Mashehu'.
Why is that?
Since when do wine and vinegar have the same taste?

(c) On what grounds does Rava then argue with Abaye?

Answers to questions



(a) Everyone agrees that it is all right for a Nochri to smell the 'bas Tiyha' of a Yisrael (see Tosfos DH 'Oved-Kochavim').
What is 'bas Tiyha'?

(b) Abaye forbids a Yisrael to smell the bas Tiyha of a Nochri however. What does Rava say?

(c) What is the basis of their Machlokes?

(a) Rava derives his opinion from a Mishnah in Terumos.
What does the Tana say there about Chulin bread that is baked in an oven that was heated with cumin of Terumah?

(b) How does Abaye reject Rava's proof from there?

(c) Why is the bread not Asur for having been heated with fuel of Terumah?

(a) The Mishnah in Terumos discusses someone who removes bread from the oven and places it on a barrel of Terumah-wine. Rebbi Meir forbids the bread to Zarim.
What does Rebbi Yehudah say?

(b) What distinction does Rebbi Yossi draw between wheat bread and barley bread?

(a) How does Rav Mari establish the Machlokes between Rebbi Meir and Rebbi Yehudah?

(b) Rava agrees with Rav Mari (seeing as Rebbi Meir does definitely not hold like him). Abaye however, does not, citing Rabah bar bar Chanah Amar Resh Lakish.
According to Resh Lakish, what would be the Din in a case where the bread was ...

  1. ... hot and the barrel open?
  2. ... cold and the barrel shut?
(c) In which case do the Tana'im then argue?

(d) Why does Abaye now consider his opinion to be unanimous?

Answers to questions

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