REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Bava Basra 147
(a) The Beraisa discusses Reuven, a very sick man, who declares that he
thought that he had a son or that his wife was pregnant, but now that this
is not the case, he gives all his property to Shimon.
What did he mean by
his declaration? What was the basis of his mistake?
(b) What does the Tana rule in the event that we subsequently discover that
his son is still alive or that his wife is indeed pregnant?
(c) On what grounds do we refute the suggestion that the author of the
Beraisa is Rebbi Shimon ben Menasya (of the previous Beraisa)?
(d) But is this not obvious? What made us even try to establish the Beraisa
like Rebbi Shimon ben Menasya?
(a) What does Rebbi Zeira Amar Rav learn from "*ve'Ha'avartem* es Nachalaso
le'Vito" (which is superfluous)?
(b) In which two ways can this be explained?
(c) Why can the Limud not be from ...
(d) Rav Nachman Amar Rabah bar Avuhah learns it from "u'Nesatem es Nachalaso
le'Echav". Rebbi Zeira does not agree with this, because he considers this
to be a regular Lashon. Rav Nachman on the other hand, disagrees with Rebbi
Zeira because he learns "ve'Ha'avartem es Nachalaso" like Rebbi. What does
Rebbi learn from there?
- ... the word "es"?
- ... the fact that the Torah writes "ve'Ha'avartem" and not 'u'Nesatem', like it does regarding the other heirs?
(a) What does Rav Menashya bar Yirmiyah learn from the Pasuk in Melachim 2
(when Yeshayah said to Chizkiyah) "Koh Amar Hashem *Tzav le'Veischa Ki Meis
(b) Rami bar Yechezkel learns the same thing from a similar Lashon in a
Pasuk in Shmuel 1.
Who saddled his donkey there, and after 'commanding his
house', strangled himself and died?
(c) The Beraisa describes how before he died, Achitofel advised his children
that if Shevu'os was clear, they should sow wheat.
Which two other pieces
of advice did he leave them in his will, which he would have done well to
adhere to, himself?
(d) Mar Zutra replaces 'Yom-Tov shel Atzeres Barur' with 'Balul', meaning
cloudy. What do the Neherda'i say about that?
(a) Rebbi Aba told Rav Ashi that they preferred the signs of a good year
presented by Rav Yitzchak bar Avdimi.
On what day of the year would the
people watch the smoke of the Ma'arachah on the Mizbe'ach?
(b) If the smoke drifted towards ...
(c) The Beraisa however, states that the east-wind is always good, whereas
the west-wind is always bad. The north-wind, the Tana says further, is good
for wheat that has grown a third, but bad for olives that have blossomed.
What does the Tana say about the south-wind?
- ... the north, why were the poor happy?
- ... the south, why were the rich happy?
- ... towards the east, why was everybody happy?
- ... towards the west, why was everybody sad?
(d) What does Rav Yosef (or Mar Zutra or Rav Nachman bar Yitzchak) mean when
he gives as a Si'man the fact that the table in the north and the Menorah in
(a) How do we reconcile the statement of Rav Yitzchak bar Avdimi (according
to whom the west-wind is good for the crops and the east-wind is bad) with
the Beraisa, which says the opposite?
Answers to questions
(b) What does Aba Shaul in a Beraisa say about a year where Shavu'os is
(c) And what does Rav Z'vid say about a year where Rosh Hashanah is either
hot or cold?
(d) What difference does it make anyway, whether we know that the year will
be a hot year or a cold one?
(a) According to Rava Amar Rav Nachman, a Matnas Shechiv-Mera is not min
ha'Torah at all. What exactly did the Rabbanan institute?
(b) Why can the Rabbanan's reason for instituting it not have been due to
the fear that, by the time they fetch witnesses for the Kinyan, the Shechiv
Mera will die?
(c) Then why *did* the Rabbanan institute it?
(d) How will Rava Amar Rav Nachman explain the various Pesukim in Nevi'im,
which imply that there is such a thing as a will by means of the dying man's
word alone? Why is it not d'Oraysa?
(a) On what grounds ...
(b) Is he obligated to compensate the purchaser?
- ... can a person sell a Sh'tar Chov (which is after all, no more than a piece of paper)?
- ... does Shmuel rule that if one did, he can still be Mochel the debtor, and absolve him from having to repay his loan?
(c) And why does he even permit the creditor's heirs to be Mochel?
(a) What did Rav Nachman say (with regard to Shmuel's ruling) about a Matnas
Shechiv-Mera which the Shechiv-Mera then wants to be Mochel?
(b) What is the problem with explaining that Rav Nachman is speaking even in
a case where he is Metzaveh Machmas Miysah (where he only gave away part of
his property [see Gilyon ha'Shas])?
(c) If, as Rav Nachman himself just said, a Matnas Shechiv-Mera is only
effective mi'de'Rabbanan, why should the creditor not be able to be Mochel?
(a) What does Rava Amar Rav Nachman say about a Shechiv-Mera who declares
that so-and-so should live in one of his rooms, or that he should eat the
fruit of one of his trees?
Answers to questions
(b) On what principle is this ruling based?
(c) Why in the case of a Bari, is Shimon not Koneh, if Reuven declared that
he should ...
- ... live in one of his rooms?
- ... eat the fruit of one of his trees?