Kollel Iyun Hadaf, Jerusalem
1) 'Rebbi Eliezer Omer, Melamdin es ha'Ketanah she'Tema'en Bo'.
(a) What does this mean?'Rebbi Eliezer Omer, Af ha'Rodeh ve'Nasan le'Sal, ha'Sal Metzarfan'.
(b) What does that mean?2) 'ha'Vered, ve'ha'Kupar, ve'ha'Latum, ve'ha'Kataf, Yesh Lahem Shevi'is.....ve'Yesh Lahem Biy'ur'.
(a) What are the ramifications of the first Din?3)
(a) Why did Rebbi Elazar ben Pedas say that the author of the previous Mishnah must be Rebbi Eliezer.4) Rebbi Elazar ben Pedas rules like Rebbi Eliezer in only four cases in Shas.
(a) If that is so, how can he rule like him in the case of 'Melamdin es ha'Ketanah?Rebbi Akiva holds that, on Motzei Shabbos, Havdalah is said as a fourth Berachah (before the Berachah of 'Ata Chonen'); According to Rebbi Eliezer, it is said in the Berachah of 'Modim' (in fact, we practice like neither). Rebbi Elazar rules like Rebbi Eliezer.
(b) But did we not say earlier that Rebbi Elazar rules like Rebbi Eliezer only four times in Shas?
(a) How do we reconcile the Rabbanan, who argue with Rebbi Eliezer in Orlah, and say that sap is not considered a fruit, with the Mishnah in Shevi'is, which rules that a Kataf is considered a fruit-tree (because it produces sap)? (two answers)6) There are three kinds of Besulah: 1. A Besulas Adam; 2. Besulas Karka; 3. Besulas ha'Shikma.
(a) What are the two ramifications of each one?The Beraisa does not include the fourth Besulah - i.e. that of a Besulas Damim, by whom we say Dayah Sha'atah, because she is not just called 'a Besulah', but 'a Besulas Damim'.
The Gemara, in its fourth answer, at first says that the Beraisa lists only those Besulos where the 'purchaser' is particular about whatever creates the term 'Besulah', which is not the case with 'a Besulas Damim'.
(b) Why does the Gemara reject this answer?7)
(a) At which stage do we consider a pregnancy to be 'Hukar Ubrah', regarding the Din of 'Dayah Sha'atah'?8) If a woman, during her days of Zivus, and after seeing for two consecutive days, gave birth to a non-baby, on the third day of her Zivus - without any relief from her pain, the Beraisa rules that she has the Din of a Yoledes be'Zov. Now if the birth had been considered a good birth, then why would she not be Tehorah, because when a woman gives birth under such circumstances, without relief from her pain, then the blood is considered to be Dam Leidah, and not Dam Zivus?
How do we reconcile the previous Halachah with this Beraisa? (two answers)