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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Avodah Zarah 4


(a) The third comparison of Adam to fish in the sea is not confined to Yisrael, but to national, interpersonal relationships.
What is it? What is the basis for this analogy?

(b) How does Rav Chin'na bar Papa reconcile the Pasuk in Iyov "Shakai, Lo Metzanuhu Sagi Ko'ach" with the Pasuk in Tehilim "Gadol Adoneinu ve'Rav Ko'ach" and the Pasuk in the Shirah "Yemincha Hashem Ne'dari ba'Ko'ach"?

(c) How does Rebbi Chama b'Rebbi Chanina reconcile the Pasuk in Yeshayah which states that Hashem does not become angry, with the Pasuk in Nachum which describes Him as a G-d of vengeance and fury?

(d) Rav Chin'na bar Papa disagrees.
How does he reconcile the two Pesukim even assuming that both refer to Yisrael? What did Hashem mean when He said 'Mi Yitneni she'Lo Nishba'ti'?

(a) Rebbi Chama b'Rebbi Chanina's explanation conforms with that of Rebbi Alexandri (see Tosfos DH 've'Haynu'). How does Rebbi Alexandri interpret the Pasuk in Zecharyah "Ve'hayah ba'Yom ha'Hu Avakesh Leshashmid es Kol ha'Goyim"? What does Hashem want to find out before making His decision?

(b) What will be the result of His inquiry?

(c) Yisrael however, He treats like a Pid shel Tarnegoles, as Rava explains.
What does this mean? What is a 'Pid shel Tarnegoles'?

(d) How will we then interpret the Pasuk in Iyov "Im be'Fido Lahen Shu'a"?

(a) What will the same Pasuk mean if "be'Fido" it refers, not to punishments, but to Mitzvos?

(b) Alternatively, "Shu'a" might be referring to a merit, which saves them from total annihilation.
Which merit?

(c) According to Rebbi Aba, Hashem wanted to save Yisrael from total annihilation by punishing them monetarily (see Agados Maharsha).
What does Rav Papi in the name of Rava say?

(d) What was Yisrael's reaction to this act of kindness (in both cases)?

(a) What did Rebbi Avahu tell a certain Miyn (heretic) about Rav Safra?

(b) How did Rav Safra benefit from Rebbi Avahu's praise?

(c) What did the Minim ask Rav Safra from the Pasuk in Amos "Rak Eschem Yada'ti mi'Kol Mishpechos ha'Adamah, al-Kein Efkod Aleichem es Kol Avanoseichem"?

(d) What did they mean when they said 'Ma'an de'Is Leih Susya, be'Rachmeih Masik Leih'?

(a) How did the Minim react when Rav Safra was unable to answer?

(b) How did Rebbi Avahu ...

  1. ... reconcile his praise of Rav Safra with latter's inability to answer their question?
  2. ... explain the fact that *he* was able to answer their questions, whereas Rav Safra was not?
  3. ... actually solve their problem? What analogy did he give regarding a man who borrowed money from two people?
(a) How does Rav Aba bar Kahana interpret the word "Chalilah" in the Pasuk in Vayeira (in connection with Avraham's Tefilah for S'dom) "Chalilah Lecha me'Asos ka'Davar ha'Zeh Lehamis Tzadik im Rasha"?

(b) How do we reconcile this with the Pasuk in Yechezkel ...

  1. ... "Ve'hichrati mi'Mecha Tzadik ve'Rasha"?
  2. ... "u'mi'Mikdashai (which the Beraisa cited by Rav Yosef translates as "mi'Mekudashai") Tacheilu"? Why should the Tzadikim be the first to suffer?
(c) How does Rav Yosef describe these Tzadikim?

(d) How does Rav Papa reconcile the two Pesukim "Keil Zo'em be'Chol Yom" (Tehilim), and "Lifnei Za'amo Mi Ya'amod" (Nachum)?

(a) What is the Beraisa referring to when it gives the time duration as one 53,848 (or 8,888) of an hour each day?

(b) Who was the only person who knew exactly when that moment was?

(c) We learn this from the Pasuk in Balak "Ve'yode'a Da'as Elyon".
Why can we not interpret it literally?

Answers to questions



(a) What did Bil'am's ass assert, when Bilam explained to Balak's messengers that ...
  1. ... he was riding her only because he had left his horse in the meadow?
  2. ... usually, he only used her to carry loads?
  3. ... he only rode on her occasionally?
(b) What else did she say? What is the significance of the words "ha'Haskein Hiskanti ... "?

(c) If Bil'am knew the exact moment that Hashem was angry each day, why did he not use that knowledge to curse Yisrael? What does this have to do with the Pasuk in Michah "Lema'an Da'as Tzidkos Hashem"?

(d) What would have happened if Hashem had not done so?

(a) How did Hashem's intervention in this matter reflect in Bilam's words to Balak

(b) What do we learn from the Pasuk in Tehilim "Ki Rega be'Apo, Chayim bi'Retzono" (or from the Pasuk in Yeshayah "Chavi Kim'at Rega ad Ya'avor Za'am")?

(c) During which period of day does Hashem's anger occur?

(d) What does this have to do with a rooster's comb?

(e) What is the problem with this statement the way it stands? How do we therefore explain it?

(a) What did Rebbi Yehoshua ben Levi attempt to do with a certain Miyn who would not stop tormenting him?

(b) What happened to prevent his plan from succeeding?

(c) What did learn from this episode? Which second Pasuk from 'Ashrei' did he quote in this connection?

(d) Based on Rebbi Meir in a Beraisa, what is the cause of Hashem's anger each morning?

(a) Why does Rav Yosef advise an individual not to Daven Musaf during the first three hours of the first day of Rosh Hashanah?

(b) In that case, why does the same not pertain to ...

  1. ... a community?
  2. ... Davenning Shachris then?
(c) Why specifically Musaf of Rosh Hashanah? Why not Musaf the whole year round?

(d) What problem do we have with this from the first three hours of Hashem's schedule, that we cited above?

(a) Initially, we answer 'Eipuch' (inverting the order of the first two periods), in which case Hashem does indeed judge during the first three hours of the day.
What alternative answer do we give, leaving the Beraisa intact? Why should one nevertheless avoid Davenning Musaf during the first period, and not during the second?

(b) In that case, how will we explain the Pasuk in Tehilim "Mishpetei Hashem Emes"?

(c) What is the meaning of the Pasuk in Mishlei ...

  1. ... "Emes Keneih"?
  2. ... "ve'Al Timkor"?
(a) How does Rebbi Yehoshua ben Levi explain the Pasuk in Yeshayah ...
  1. ... "Yitnu Eidehen Ve'yitzdaku"?
  2. ... "Yishme'u Ve'yomru Lach"?
(b) And what does he extrapolate from the Pasuk in Va'eschanan "Ki Hi Chochmaschem u'Vinaschem *le'Einei ha'Amim*"?
(a) What does Rebbi Yehoshua ben Levi extrapolate from the Pasuk in Va'eschanan (said by Hashem at Har Sinai) "Mi Yiten Ve'hayah Levavam Zeh Lahem Le'yir'ah Osi Kol ha'Yamim", with regard to the sin of the Golden Calf?

(b) Rebbi Yochanan in the name of Rebbi Shimon ben Yochai said the same thing.
What did he also extrapolate from the Pasuk in Tehilim "ve'Libi Chalal be'Kirbi" (in connection with the sin of David and Bas-Sheva)?

(c) Why was it necessary to teach us the Chidush of Teshuvah twice? Why, had the Torah taught it to us in the case of ...

  1. ... a Yachid, would we not have automatically known that the same applies to a Tzibur?
  2. ... a Tzibur, would we not have automatically known that the same applies to a Yachid?
(d) What is the connection between Rebbi Shmuel bar Nachmeni Amar Rebbi Yonasan's interpretation of the Pasuk in Shmuel "Ne'um David ... u'Ne'um ha'Gever Hukam Ol" and the previous statement of Rebbi Shimon bar Yochai?
Answers to questions

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