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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Avodah Zarah 67


(a) After ruling like the Seifa of our Mishnah (that 'Nosen Ta'am li'Fegam is Mutar' see Tosfos 'Amar Rav Yehudah'), Rav Yehudah Amar Rav qualifies the Mishnah's example 'K'gon Chometz she'Nafal al-Gabei G'risin'.
What does he say about a case where the vinegar fell on cold G'risin which was then heated up?

(b) What did Ravin, as well as Rav Dimi (when they arrived from Eretz Yisrael) quote Rabah bar bar Chanah Amar Rebbi Yochanan as saying?

(c) According to Rav Dimi's testimony, what did they in fact used to do in Tzipori on Arvei Shabasos?

(d) What is 'Shechalayim'?

(a) What Chumra does Resh Lakish present with regard to 'Nosen Ta'am li'Fegam'? What would be the Din for example, if the stew is spoiled but would have tasted good had they added salt?

(b) And what does he say in the second Lashon?

(a) What does Rebbi Avahu Amar Rebbi Yochanan say about ...
  1. ... 'Kol she'Ta'amo u'Mamasho' (where the actual Isur is still contained in the mixture [only it is unrecognizable as an Isur])?
  2. ... 'Ta'amo ve'Lo Mamasho'?
(b) The Shiur of Isur for Malkos is 'K'dei Achilas P'ras'.
How much does that comprise?

(c) What is the source for the Shiur of 'K'dei Achilas P'ras'?

(d) Rebbi Yochanan concludes 've'Im Ribah Ta'am li'Fegam, Mutar'.
What does he mean by 'Ribah'?

Answers to questions



(a) Like which Lashon of Resh Lakish (regarding 'Nosen Ta'am li'Fegam' which could have been rectified by adding salt) do we rule?

(b) What does Rav Kahana extrapolate from the statements of Rav Yehudah, Rabah bar Chanah, Rav Dimi, Resh Lakish and Rebbi Avahu? What do they all hold in common?

(c) And what do we extrapolate from Resh Lakish's words 'Nosen Ta'am li'Fegam she'Amru ... '?

(d) Which Tana actually holds 'Nosen Ta'am li'Fegam Asur'? Which Tana argues with him?

(a) We cite Rebbi Meir's source as 'Gi'ulei Ovdei-Kochavim'.
What does this refer to?

(b) Rebbi Shimon counters Rebbi Meir's proof from there like Rav Huna b'rei de'Rav Yehoshua.
How does he qualify the Din of Gi'ulei Nochrim?

(c) On what grounds does Rebbi Meir refute this distinction?

(a) Rebbi Shimon's source is in a Pasuk in Re'ei.
What does Rebbi Shimon in a Beraisa learn from the Pasuk "Lo Sochlu Kol Neveilah, la'Ger Asher bi'She'arecha Tontine"?

(b) Rebbi Meir uses this Pasuk to preclude 'Seruchah Me'ikara'.
What does this mean?

(c) Why does Rebbi Shimon disagree with Rebbi Meir in this point?

Answers to questions

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