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Horayos 11

HORAYOS 11 (7 Sivan) - L'Iluy Nishmas Mrs. Grune Fradl bas ha'Rav Shmuel David Levinson (who passed away on 7 Sivan 5753), a true 'Isha Yir'as Hashem.' Dedicated by her son.


(a) What can we extrapolate from the switch in Lashon by Amon, where the Torah writes in Devarim "Al Tetzureim ve'Al Tisgar Bam", to Mo'av, where it writes "Al Tatzar es Mo'av ve'Al Tisgar Bam Milchamah"?

(b) What reason does Rebbi Chiya bar Aba Amar Rebbi Yochanan give to explain that?

(c) How many generations did Mo'av precede Amon in joining K'lal Yisrael?

(d) To what does Rebbi Chiya bar Avin Amar Rebbi Yehoshua ben Korchah attribute this?

(a) What does the Pasuk in Vayikra (in connection with a Yachid by Shigegas Ma'aseh) "me'Am ha'Aretz" come to preclude?

(b) Why do we need a Pasuk to preclude a Kohen Gadol? Do we not already know that his Korban consists of a Par?

(c) Why is this answer not adequate to explain why we need a Pasuk for a Nasi?

(a) To explain the 'Miy'ut' by Nasi, Rav Z'vid in the name of Rava, initially establishes the case where he ate a k'Zayis of Cheilev when he was still a Hedyot, but only realized that he had, after he had been crowned king.
What is the Pasuk then coming to teach us?

(b) With which Tana does this conform? What problem does this create?

(a) How does Rav Z'vid therefore amend Rava's answer to conform with the Rabbanan?

(b) What is now the Chidush? Why would we have thought that the Nasi is Chayav to bring a Kisbah or Se'irah?

(c) Does this mean that he brings a Sa'ir?

(d) So why did we not explain that the Pasuk comes to teach us that the first half-k'Zayis does not combine with the second one, to teach us that he does not bring a Sa'ir?

(a) Rebbi Zeira asked Rav Sheishes what the Din will be if a Nasi ate a piece of Safek Cheilev before he is crowned king, but realized what he had done only afterwards.
According to which Tana did he ask the She'eilah?

(b) What is the She'eilah? Why might a case where he ate Safek Cheilev be different than the equivalent case when he ate Vaday Cheilev?

(c) What is the outcome of the She'eilah?

(a) The Tana Kama in a Beraisa learns from "me'Am ha'Aretz", 'P'rat le'Mumar'.
What does Rebbi Shimon b'Rebbi Yossi in the name of Rebbi Shimon learn from the Pasuk (also in Vayikra) "Asher Lo Se'asenah bi'Shegagah Ve'ashem"?

(b) What is the problem with this Machlokes?

(c) Rav Hamnuna suggests that they argue over whether a Mumar to eat Cheilev needs to bring a Korban for drinking blood.
What will each opinion then hold?

(d) We refute Rav Hamnuna's explanation however, due to a statement by Rava. What does Rava say about someone who is a Mumar to eat Cheilev?

(a) So we establish the Machlokes by a Mumar who eats Neveilah for pleasure, but on this occasion, he actually intended to eat Shuman, and after eating it, he discovered that it was Cheilev.
What does each opinion now hold?

(b) Rabah bar bar Chanah Amar Rebbi Yochanan amends a jumbled Beraisa by differentiating between a Mumar and a Tzedoki (or a Miyn [a heretic]).
How does the Tana define ...

  1. ... a Mumar?
  2. ... a Tzedoki?
(c) What is the Halachic distinction between them?

(d) And how does Rebbi Yochanan explain the continuation of the Beraisa 'Achal Neveilah, u'Tereifah (see Mesores ha'Shas), Shekatzim u'Remasim'?
What do all of these have in common?

(e) What else does the Tana add to the list?

(a) Rebbi Yossi b'Rebbi Yehudah considers someone who wears Kil'ayim to be a Mumar.
In which point does he disagree with the Tana Kama? Does this mean that the Tana Kama does not regard someone who wears Kil'ayim a Mumar?

(b) What is ...

  1. ... Kil'ayim d'Oraysa?
  2. ... Kil'ayim de'Rabbanan?
(c) Rav Acha and Ravina argue over the definition of a 'Mumar' and a 'Tzedoki'. One of them learns like the Tana Kama of the previous Beraisa. The other one considers both definitions to fall under the category of Mumar.
Then what is a Tzedoki in his opinion?

(d) What does the Beraisa call someone who eats a beetle or an ant?

(e) How do we reconcile this with the first opinion earlier (which considers someone who eats insects a Tzedoki)?

Answers to questions



(a) What does the Beraisa learn from the 'Gezeirah-Shavah' "mi'Kol Mitzvos Hashem Elokav" (in Vayikra, in connection with a Chatas of a Nasi) from "Lema'an Yilmad Le'yir'ah es Hashem" (Shoftim, in connection with a king)?

(b) What did Rebbi Chiya reply when Rebbi (who was the supreme authority in Eretz Yisrael) asked Rebbi Chiya whether, in the time of the Beis-Hamikdash, he would be Chayav to bring a Sa'ir for a Chet?

(c) How do we reconcile the Beraisa 'Malchei Yisrael u'Malchei Beis David Eilu Mevi'im le'Atzmam, ve'Eilu Mevi'im le'Atzmam'?

(d) According to Rav Safra's version, Rebbi Chiya, based on a Pasuk in Vayechi, answered Rebbi 'Hasam Sheivet, Hacha Mechokek'.
What did he mean by that? What is the difference between 'Sheivet' and 'Mechokek'? To which family in particular, does the latter pertain?

(a) The Tana'im in this Masechta refer to the Kohen Gadol as 'Mashu'ach'.
Whom does this title come to preclude?

(b) How many differences does our Tana present between a Kohen Mashu'ach and a Merubeh Begadim?

(c) What is a Kohen she'Avar (as opposed to a Kohen ha'Meshamesh)?

(d) What are the two differences between them?

(a) Both the Kohen she'Avar and the Kohen Meshamesh are eligible to perform the Avodah on Yom Kipur.
Who are they both ...
  1. ... obligated to marry?
  2. ... forbidden to marry?
(b) Besides the fact that both of them are eligible to perform the Avodah on Yom-Kipur and are forbidden to bury even their closest relatives, which other three things do they have in common?

(c) According to Rebbi Yehudah in a Beraisa, when Moshe manufactured the anointing oil in the desert, he actually boiled all the ingredients (listed in Ki Sisa) in the oil.
What objection did Rebbi Yossi raise to that?

(d) How does Rebbi Yossi therefore describe the process?

(a) How did Rebbi Yehudah counter Rebbi Yossi's argument? Which miracle was he referring to?

(b) What do we learn from the Pasuk in Ki Sisa "Shemen Mishchas Kodesh Yih'yeh Zeh Li le'Doroseichem"? What is the significance of the word "Zeh"?

(c) In another Beraisa, Rebbi Yehudah adds other aspects to the miracle of the oil remaining intact.
Which miracles?

(d) What distinction does the Beraisa draw between a Kohen Gadol ben Kohen Gadol and a Melech ben Melech?

(a) According to what we just said, why did they then anoint Shlomoh, Yo'ash and Yeho'achaz (seeing as they all succeeded their fathers on the throne)?

(b) What do we learn from the Pasuk "ve'ha'Kohen ha'Mashi'ach Tachtav mi'Banav"? From which superfluous word do we learn this?

(c) What do we learn from the Pasuk in Shoftim ...

  1. ... "Lema'an Ya'arich Yamim *Hu u'Vanav*" (Rav Acha bar Ya'akov)?
  2. ... "Hu u'Vanav *be'Kerev Yisrael*" (Rav Papa)?
(a) What does Rava learn from the Pasuk in Shmuel (in connection with David Hamelech) "Kum Mashcheihu, Ki Zeh Hu"?

(b) Then why did they anoint Yeihu ben Nimshi (who was King of Malchus Yisrael)?

(c) To answer the Kashya how they could be Mo'el with the anointing oil by anointing someone who was not from Malchus Beis-David, we cite Rav Papa. What will Rav Papa say later about the oil that they used (to answer a similar Kashya)?

(a) The Tana explained that they anointed Yeho'achaz because of Yehoyakim, who was his senior by two years.
What does Rebbi Yochanan, with reference to the Pasuk in Divrei Hayamim "u'Venei Yoshiyah ha'Bechor Yochanan, ha'Sheini Yehoyakim, he'Shelishi Tzidkiyahu, ha'Revi'i Shalum", comment about Shalum and Tzidkiyahu, Yochanan and Yeho'achaz?

(b) How do we interpret 'Bechor', in order to reconcile this with what we just said (that Yehoyakim was older than Yeho'achaz)?

(c) If they crowned Yehoram son of Yehoshafat, king 'because he was the oldest sibling, then why did they crown Yeho'achaz before Yehoyakim?

(a) What problem do we have with Rebbi Yochanan's previous statement (that Shalum, Tzidkiyahu, Yochanan and Yeho'achaz were one and the same person) from the Pasuk itself?

(b) How do we therefore explain "Shelishi" (Tzidkiyahu) and "Revi'i" (Shalum) in the Pasuk?

(c) The Beraisa, corroborating Rebbi Yochanan's previous statement, explains why Tzidkiyahu had two names.
Why indeed was he called ...

  1. ... Shalum (according to the first version)?
  2. ... Tzidkiyahu (according to the second version)?
(d) Did he keep his oath?
Answers to questions

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