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Bava Basra 99


(a) The Beraisa that we just discussed supports the tradition that Rebbi Levi (or Rebbi Yochanan) quoted 'Makom Aron (u'Keruvim) Eino min ha'Minyan'. Was this miracle confined to the Beis Hamikdash or was it also manifest in the Mishkan in the desert?

(b) What was the basic difference between the Keruvim that Moshe made and those of Shlomoh (beside their size)?

(c) As a result of what we just learned, the distance between the northern K'ruv and the north wall of the Heichal and the southern K'ruv and the south wall of the Heichal was ten Amos (as if the Keruvim [as well as the Aron] were not there).
What was the distance between the eastern edge of the Keruvim and the D'vir (the dividing wall between the Kodesh and the Kodesh Kodshim)?

(d) What was the length of each wing-span of each K'ruv (from which Ravna'i Amar Shmuel proves further that their bodies took up no space).
Is this proof conclusive?

(a) The Amora'im actually query Shmuel's proof from six different angles. Abaye asks 'Maybe their wings emerged from the same point in the middle of their backs (like the wings of a chicken)?
What does Rava mean when he asks 've'Dilma Zeh she'Lo Keneged Zeh Havu Kaymi'?

(b) Rav Acha bar Ya'akov asks 'Maybe the Keruvim stood diagonally across the Kodesh Kodshim (like the picture on the page), leaving the extra space (the distance that the hypotenuse exceeds the other two sides of the triangle) for their bodies'?
What does Rav Huna B'rei de'Rav Yehoshua mean when he asks 've'Dilma Beisa me'Ila'i Ravach'?

(c) And Rav Papa asks 'Maybe their wings were slightly bent (in which case the space taken up by their wing-span [if measured in a straight line] was really less than twenty-Amos)?' What does Rav Ashi mean when he asks 've'Dilma Shalchufi Havu Meshalchefi'?

(d) Rebbi Yochanan and Rebbi Elazar argue over the Keruvim, whether they faced each other or whether they faced the Heichal.
On what are their opinions based?

(a) Why can we not simply reconcile the two seemingly contradictory Pesukim by pointing out that the first Pasuk (in Terumah) "u'Feneihem Ish el Achiv" refers to the Keruvim of Moshe, whereas the second Pasuk (in Divrei Hayamim) ''u'Feneihem la'Bayis" refers to those of Shlomoh?

(b) How does the one who learns that they faced ...

  1. ... each other, interpret the Pasuk which states that they faced the Heichal?
  2. ... the Heichal, interpret the Pasuk which states that they faced each other?
(c) According to the first opinion, what is the significance of the fact that the Keruvim were initially made to face each other? What did this symbolize?

(d) How does the Beraisa quoting Unklus ha'Ger, link this opinion with the Pasuk in Divrei Hayamim, which refers to the Keruvim as "Ma'aseh Tza'atzu'im"?

4) Why does the second opinion decline to learn like his disputant (that the Keruvim were made to face the Heichal, to denote that when Yisrael were not performing the will of Hashem, the Keruvim would turn away from each other)?


(a) The Tana discusses a case of Reuven entering Shimon's house to get to his water-pit which is within it.
Bearing in mind that a purchaser does not automatically receive a path to the pit that he purchases, on what basis is he permitted to enter Shimon's house to get to his pit?

(b) What does the Tana say about this? When is he allowed to go in and out of Shimon's house to get to his water-pit?

(c) How must Reuven water his animals from his pit?

(a) The Tana requires each party to make himself a lock and key.
What for?

(b) If Reuven requires the lock in order to safeguard his water from Shimon, why does Shimon require one?

(c) Why does Shimon too, not require it to safeguard his water from Reuven?

Answers to questions



(a) Our Mishnah repeats the Din of the previous Mishnah with regard to Reuven passing through Shimon's vegetable-garden to get to his own.
Seeing as he does not disturb Shimon by going through his garden, and bearing in mind that he did after all, purchase the path, why can he not pass through whenever he pleases?

(b) The Tana issues two further prohibitions, one of them, to take merchants through Shimon's garden.
What is the other?

(c) On what basis is it the owner of the outer garden who is permitted to sow the path (albeit at his own risk)?

(d) The Din will differ dramatically if Shimon agreed to give Reuven a path to his garden that runs along the side of his field.
Which of the above prohibitions still remains intact? Who is then permitted to sow that path?

(a) What does Rav Yehudah Amar Shmuel say in a case where Reuven agrees to sell Shimon 'Amas ha'Mayim ? How ...
  1. ... wide must the stream be?
  2. ... much land at the side must he give him?
(b) What must he give him according to the text that Reuven promises Shimon 'Amas Beis ha'Shalachin'?

(c) What would the equivalent Din be if he were to promise him Amah Beis ha'Killon (or Sillon? What is 'Amah Beis ha'Killon'?

(a) According to Rav Yehudah Amar Shmuel, Reuven is permitted to sow seeds on the two banks.
What does Rav Nachman Amar Shmuel say?

(b) What are the ramifications of the Machlokes?

(c) What reason did Rav Yehudah Amar Shmuel give for his ruling that if, in the previous case, the banks of the stream that Reuven sold to Shimon cave in, the latter is entitled to claim fresh earth from Reuven's field, to rebuild his river banks?

(d) What problem does Rav Papa have with Shmuel's reason?

(a) So how does Rav Papa explain Rav Yehudah Amar Shmuel's ruling? On what grounds can Shimon nevertheless claim fresh earth from Reuven's field?

(b) Seeing as Reuven has pledged his entire field towards repair of Shimon's river-banks, what is then the significance of the initial Amah on either side of the stream?

(a) What does our Mishnah say about someone who reclaims a public path that runs through the middle of his field, and replaces it with one at the side?

(b) How did the public come to be going through his field in the first place?

(c) What is the significance of the Mishnah's ruling that Derech ...

  1. ... ha'Yachid is four Amos?
  2. ... ha'Rabim is sixteen Amos?
(d) What do we learn regarding 'Derech ha'Melech' from the Pasuk in Shoftim "le'Vilti Rum Levavo *me'Echav*"?
(a) What does the Tana of our Mishnah mean when he says 'Derech ha'Kever Ein Lo Shiur'? What is 'Derech ha'Kever'? Does this have the same connotations as the Din of 'Derech ha'Melech Ein Lo Shiur'?

(b) What might it mean alternatively (in connection with the Din of a sale)?

(c) The Daynei Tzipori give Derech ha'Ma'amad (which will be explained in the Sugya) as an area of four Kabin.
Based on the fact that a Beis Sa'ah (half the area of the Beis Sasayim of the Mishkan) is fifty times fifty Amos, and that there are six Kabin in a Sa'ah, what are the measurements of four Kabin?

(a) We learned in our Mishnah that someone who claimed a public path that ran through the middle of his field, and replaced it with one at the side, loses the former and cannot reclaim the latter. Based on the Din that one cannot take the public to court, what do we try and prove from here?

(b) We refute this proof however, however, in a number of ways. According to Rav Z'vid Amar Rava, the reason that he cannot take the law into his own hands here is due to a decree that he might give the public a crooked path.
What does Rav Mesharshaya Amar Rava say? How does he establish the Beraisa?

(c) How does Rav Ashi refute the proof?

Answers to questions

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