REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafBerachos 33
(a) Why is it, that, whereas one may interrupt the Amidahin order to remove
a scorpion, it is forbidden to do so to remove a snake?
One may interrupt the Amidah to escape, if one sees a bull approaching.
(b) How do we reconcile this with the Beraisa, which permits testimony on a
man who fell into a snake-pit, to allow his wife to remarry?
(c) What is the difference between this case and a case where someone fell
into a lion's den?
(a) What is the difference between a 'Shor Tam' and a 'Shor Mu'ad' in this
Why do we ...
(b) What should one do if one sees a bull munching from his basket - to
which sort of bull does this apply, and when?
(c) What is an Arod?
(d) How did Rebbi Chanina ben Dosa dispose of the dangerous Arod in his
area, and what miracle occurred in the process?
(e) What did he point out to the Talmidim in the Beis Hamedrash?
(a) ... say 'Mashiv ha'Ruach' in Birchas Techi'as ha'Meisim?
(b) ... ask for rain in Birchas ha'Shanim?
(c) ... say Havdalah in the fourth Berachah? (two answers)
(d) What did Rebbi Ami comment about the fact that the first Berachah of
the middle Berachos of the Amidah is that of Da'as (which means
common-sense - or the ability to reason)?
(a) What do Da'as and Mikdash have in common that make them special?
Revenge too, is placed between two Names of Hashem "Keil Nekamos Hashem,
Keil Nekamos Hofi'a" (Tehilim), for which reason, it, like Da'as and the
Beis Hamikdash, is special in its own context.
(b) What does that lead Rebbi Elazar to say about someone who has Da'as?
(c) What comment does Rebbi Ami make about someone who does not have Da'as?
(d) How does Ula explain the two 'Nekamos' mentioned here?
(a) How can there be a divergence of opinion as to the location of Havdalah
in the Amidah. Why can we not just see where the Anshei Keneses ha'Gedolah
'Ta'ah be'Havdalah, Ein Machzirin Oso, Mipnei she'*Yachol* le'Omro Al
(b) What change do we need to make in the text of this Beraisa, and why?
'ha'Mavdil bi'Tefilah, Meshubach Yoser mi'Mi she'Yavdil Al ha'Kos, ve'Im
Hivdil be'Zu u've'Zu, Yanuchu Berachos Al Rosho'.
(c) If someone makes Havdalah before he has Davened Ma'ariv, is he then
obligated to insert Havdalah in the Amidah, and why?
(a) What change did Rav Chinena make to this Beraisa, and why?
Rava leaves the Beraisa intact.
(b) On what grounds does he over-rule Rav Chinena's objection?
Answers to questions
(c) When is one obligated to repeat the Amidah because he forgot Havdalah?
(a) What causes the Gemara to think that the Halachah will be like Rebbi
Eliezer (to insert Havdalah in Modim) on Yom-Tov which falls on Motzei
The Gemara initially rules like the latter opinion, because it is the
opinion of Rebbi Chiya bar Aba.
(b) What is the difference between 'Ma'tin ke'Rebbi Eliezer' and 'Nir'in
ke'Rebbi Eliezer' in this regard?
(c) Why is that? What was so special about Rebbi Chiya bar Aba?
What is wrong with saying ...
(d) What has that to do with Rachba from Pumbedisa? What did *he* say?
(e) What *is* the Halachah regarding Havdalah on Motzei Shabbos, when it
falls on Yom-Tov?
(a) ... 'Al Kan Tzipor Yagi'u Rachamecha'? (two answers)
(b) ... 'Al Tov Yizacher Shemecha'?
(c) ... 'Modim, Modim'?
(d) When is forbidden to say all of these?
(a) Why did Raba praise the Chazan who said 'Al Kan Tzipor' etc.?
(b) What did Rebbi Chanina say to the Chazan who let out a string of
praises of Hashem after 'ha'Keil, ha'Gadol, ha'Gibor ve'ha'Nora', and on
what grounds did he object? To what did he compare someone who does this?
(a) What does Rebbi Chanina learn from the Pasuk in Eikev "ve'Ata Yisrael,
Mah Hashem Elokecha Sho'el mei'Imach Ki Im le'Yir'ah"?
(b) What did Rebbi Chanina himself quoting Rebbi Shimon, learn from the
Pasuk in Yeshayah "Yir'as Hashem Hi Otzaro"?
(c) How does he then go in to answer the Kashya 'Atu Yir'as Shamayim Milsa
(d) What analogy does he draw to someone who is asked for the loan of a
(a) To what is someone who repeats 'Shema' twice compared?
What does the Gemara comment on the suggestion that the latter might
perhaps be speaking when he did not have Kavanah the first time when saying
the word 'Shema', and is therefore required to repeat it?
(b) What is the discrepancy between this Din, and the Beraisa, which writes
about someone who repeats 'Shema' - 'Harei Zeh Meguneh'?
(c) How does the Gemara resolve the discrepancy?