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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Makos 19

MAKOS 16-20 - Ari Kornfeld has generously sponsored the Dafyomi publications for these Dafim for the benefit of Klal Yisrael.


(a) What happens to a Zar who eats Bikurim?

(b) At which point does the Chiyuv Misah come into effect?

(c) We support Rava bar Ada Amar Rebbi Yitzchak (the author of this statement) with a Beraisa.
What does Rebbi Eliezer say there about a batch of Bikurim that is partly inside the Azarah and partly outside?

(a) We support Rav Sheishes, who considers the Hanachah crucial to the Mitzvah of Bikurim, but not the Keri'ah, with a Beraisa. One of three things that Rebbi Yossi says there concerns eating Ma'aser Sheini within the walls of Yerushalayim nowadays.
On what basis might this be permitted?

(b) From where do we learn that it is in fact not?

(c) What 'Pircha' do we ask on this 'Mah Matzinu' from Bechor?

(d) Since he cannot learn it from Bechor, Rebbi Yossi tries to learn it from Bikurim.
What problem does he have with that?

(a) How does Rebbi Yossi conclude? What does he prove from the Pasuk in Re'ei "Ve'achalta Sham Lifnei Hashem Elokecha ... "?

(b) On what grounds does Rav Ashi reject the proof (that Keri'ah is not crucial, from the fact that Rebbi Yossi omits Keri'ah in his Pircha)?

(c) So why does Rebbi Yossi not in fact, mention Keri'ah in the Pircha, too?

(d) After presenting the Pircha on the Limud from Bikurim, why did Rebbi Yossi not then attempt to learn it from a 'Mah ha'Tzad' from Bechor and Bikurim together (as one customarily does)?

(a) We question Rebbi Yossi, depending on whether the Kedushah of the first Beis-Hamikdash ceased with the Churban or not.
What do we ask regarding Bechor, assuming that ...
  1. ... it did not? What else will we have to assume?
  2. ... it did?
(b) If the Kedushah of the Beis-Hamikdash ceased with the Churban, then why do we even contend with the possibility of bringing a Bechor nowadays? How about the Zerikas ha'Dam and the Hakravas Emurim?

(c) Ravina establishes Rebbi Yossi like the second side of the She'eilah. On what basis then, does he take for granted that one cannot bring a Bechor nowadays (under the given circumstances)?

(a) What problem do we have with then going on to learn Ma'aser Sheini from Bechor with a Hekesh (as we explained earlier)?

(b) How do we deal with ...

  1. ... the problem initially?
  2. ... the problem even if, regarding 'Lameid min ha'Lameid' we go after the Melamed (the source [Bechor]) which is Hekdesh?
Answers to questions



(a) Seeing as we already learned 'Ma'aser Sheini ve'Hekdesh she'Lo Nifdu' in the previous Mishnah, how does Rebbi Yossi b'Rebbi Chanina explain the Tana's need to repeat 'Kodshim Kalim u'Ma'aser Sheini Chutz le'Chomah'?

(b) What does Rebbi Shimon in a Beraisa learn from the Lashon of the Pasuk in Ki Savo 'Lo Bi'arti Mimenu *be'Tamei*"?

(c) What do we learn from the Pasuk in Emor "Nefesh Asher Tiga Bo ve'Tam'ah ad ha'Erev, ve'Lo Yochal min ha'Kodshim"? What does "Kodshim" refer to in this context?

(d) Then what problem do we have with the Beraisa?

(a) What sad event took place after Rashi had commented 'Ha Rachatz Tahor, de'Taval ve'Alah Ochel be'Ma'aser'?

(b) Why do we ask 've'Heichan Muzhar al Achilaso', when the Sifri itself answers it?

(a) How does Tana de'Bei Rebbi Yishmael interpret the Pasuk in Re'ei (with regard to a Bechor Ba'al Mum) "bi'She'arecha Tochlenu ha'Tamei ve'ha'Tahor"?

(b) What is the Chidush? Why might we have thought otherwise?

(c) How does this reflect on the Pasuk there "Lo Suchal Le'echol bi'She'arecha"?

(a) Under what circumstances can one generally redeem Ma'aser Sheini? What does the Pasuk in Re'ei "Ki Lo Suchal Se'eiso" mean?

(b) What makes us realize that it is also possible to redeem Ma'aser Sheini that became Tamei even in Yerushalayim?

(c) Based on the Pasuk in Mikeitz "Vayisa Mas'os me'es Panav" (in connection with the portions that Yosef gave his brothers), how does Rebbi Elazar extrapolate from the Lashon "Se'eiso" that one can? What is the Pasuk now saying?

(d) What prohibition do we learn from the Pasuk there "Ki Yirchak Mimcha ha'Makom Venasata ba'Kesef"?

(a) What else does Rebbi Bibi Amar Rebbi Asi learn from the Pasuk "Ki Lo Suchal Se'eiso" (in spite of the Pasuk "Ki Yirchak Mimcha ha'Makom")?

(b) But did we not just use the very same Pasuk to teach us Rebbi Elazar's D'rashah (that one can redeem Ma'aser Sheini that became Tamei, even in Yerushalayim)?

(c) In that case, perhaps the Pasuk just comes for the current D'rashah, and not for that of Rebbi Elazar?

(a) Rav Chanina and Rav Hoshaya sat in the gateway of Yerushalayim and asked a She'eilah.
What did they first say about a case where someone was carrying his Ma'aser Sheini in front of him, and it was already inside the city, but he was still outside?

(b) Then what was their She'eilah?

(c) What did that old man from the Beis-Hamedrash of Rebbi Shimon mean when, to resolve the She'eilah, he said "Ki Yirchak Mimcha" , 'mi'Milu'acha'?

(d) Rav Papa asked what the Din would be if he was inside, and the Ma'aser, which was hanging on a long pole that he held on his shoulder, was still outside.
Why might this Din differ from the previous case?

(e) What is the outcome of the She'eilah?

(a) What does Rebbi Asi Amar Rebbi Yochanan learn from the two Pesukim "Lifnei Hashem Elokecha Tochlenu" and "Lo Suchal Le'echol bi'She'arecha"?

(b) In that case, what does our Mishnah mean when it says 'Ma'aser Sheini Chutz le'Chomah'?

(a) Rebbi Yossi in a Beraisa says that a Kohen who has a fig of Tevel must designate Terumah next to its stalk'.
How do we reconcile this with the Mishnah in D'mai which permits designating Terumah without specifying its exact location?

(b) He concludes that if he also designates Ma'aser Rishon on the north side and Ma'aser Sheini on the south side, assuming he is in Yerushalayim, or Ma'aser Ani, even assuming he is elsewhere, he nevertheless receives Malkos. How could he avoid that?

(c) Why does he not receive Malkos for eating Terumah?

(d) And what would happen if he was a Yisrael?

(a) Rebbi Yossi specifically referred to 'Ma'aser Sheini in Yerushalayim'.
What would happen outside Yerushalayim?

(b) How do we reconcile this with Rebbi Asi Amar Rebbi Yochanan (who absolves a person from Malkos for eating Ma'aser before the Ma'aser entered Yerushalayim)?

(c) In that case we ask, what is Rebbi Yossi's Chidush. And we reply 'K'gon de'Aylinhu be'Tivlaihu'.
How does this answer the Kashya? What principle is Rebbi Yossi coming to teach us?

Answers to questions

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