Very quickly review גמרא דף מב. “אבל נותן (two dots – ten lines from top of the Amud) until “סבר רב יוסף למימר”
Quickly review תוס’ “נותן
Questions:
The דף מ עמ’ ב stated that a Kli Sheini does not cook. Why is it prohibited to pour cold water into a cup of Kli Sheini – hot water according to Beis Shammai?
Rashi says because of תתאה גבר
Tosfos – תוס’ “נותן – says it’s a gezaira drabanan so person won’t come to pour cold water into a Kli Rishon.
According to Rashi why does בית הלל permit pouring cold water into a cup of hot water?
How does Rashi answer the questions of Tosfos regarding תתאה גבר ?
What is the exact case of חמין לתוך צונן & צונן לתוך חמין?
Note – how Tosfos explains the case of pouring hot water into cold water and vice versa
Review תוס’ “אבל
Tosfos explains the אמבטיה in the Halacha of our Gemara is a Kli Sheini.
Why is it forbidden to pour cold water into the bath if it’s a Kli Sheini?
Bring a proof from Rashi whether the bath is a Kli Rishon or a Kli Sheini
Review גמרא דף מב. “אבל נותן (two dots – ten lines from top of the Amud) until “סבר רב יוסף למימר”
Learn תוס’ “נותן
Questions:
What is the point of dispute between בית שמאי and בית הלל in regards to pouring cold water into a cup of hot water – According to Rashi & according to Tosfos?
Note – how Tosfos explains the case of pouring hot water into cold water and vice versa
What is the point of argument between Rashi and Tosfos?
What possible answers could we suggest for Rashi from the questions of Tosfos?
Learn רמב”ן פ’ נצבים ל:יא-יד who learns the mitzvah of Teshuva from a pasuk in Sefer Devarim and the obligation to say vidui from the words “its in your mouth and heart ot do”
See the header introductory line of the Rambam of ה’ תשובה פרק א
See משך חכמה פרשת וילך לא:יז “ואמר who asks why should there be a specific mitzvah of Teshuva if one is required to stop and not commit the sin again because of the original command in the torah?
Why does the Gemara compare reciting vidui to immersing in a mikvah?
It seems saying Vidui without stopping to commit the aviera is considered worthless. Why does the Gemara compare reciting vidui to immersing in a mikvah which indicates there is some purification process?
Learn רמב”ן פ’ נצבים ל:יא-יד who learns the mitzvah of Teshuva from a pasuk in Sefer Devarim and the obligation to say vidui from the words “its in your mouth and heart ot do”
See the header introductory line of the Rambam of ה’ תשובה פרק א
See משך חכמה פרשת וילך לא:יז “ואמר who asks why should there be a specific mitzvah of Teshuva if one is required to stop and not commit the sin again because of the original command in the torah?
Why does the Gemara compare reciting vidui to immersing in a mikvah?
It seems saying Vidui without stopping to commit the aviera is considered worthless. Why does the Gemara compare reciting vidui to immersing in a mikvah which indicates there is some purification process?
See the header introductory line of the Rambam of ה’ תשובה פרק א
Why is it necessary to say vidui? Why is it not sufficient to just stop violating the aveira, regret violating in the past and commit to not to repeat the violation?
ery quickly review גמרא דף מב. “למימרא until the two dots (ten lines from top of the Amud)
Question:
Why does the Gemara assume if Shmuel rules like Rebbe Yehuda who is stringent by a מלאכה שאינה צריכה לגופה he must also rule like Rebbe Yehuda to be stringent by a דבר שאין מתכוון?
Learn תוס’ דף מב. “אפילו של עץ (until “ולרבי יהודה “- ninth narrow line)
Review גמרא דף מב. “למימרא until the two dots (ten lines from top of the Amud)
Questions:
What is the difference between a מלאכה שאינה צריכה לגופה and a דבר שאין מתכוון?
Why does the Gemara assume if Shmuel rules like Rebbe Yehuda who is stringent by a מלאכה שאינה צריכה לגופה he must also rule like Rebbe Yehuda to be stringent by a דבר שאין מתכוון?
Learn תוס’ דף מב. “אפילו של עץ (until “ולרבי יהודה “- ninth narrow line)
List two differences between how Rashi and the Ritva/Tosfos explained Rav and Shmuel on the גמרא דף מא עמוד ב
Learn גמרא דף מב. “למימרא until the two dots (ten lines from top of the Amud)
Questions:
What is the difference between a מלאכה שאינה צריכה לגופה and a דבר שאין מתכוון?
Why does the Gemara assume if Shmuel rules like Rebbe Yehuda who is stringent by a מלאכה שאינה צריכה לגופה he must also rule like Rebbe Yehuda to be stringent by a דבר שאין מתכוון?
Learn תוס’ דף מב. “אפילו של עץ (until “ולרבי יהודה “- ninth narrow line)
Learn ריטב”א “למימרא
Learn תוס’ רא”ש
What is the ruling in regards to a דבר שאין מתכוון when it is a פסיק רישא?
Why is the case of מצרף permitted according to Rebbe Shimon when it seems to be a פסיק רישא?
