REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 43
(a) The poor would use lime to remove premature hair from their young
daughters, the wealthy, flour.
What did kings used to use, and what is the
precedent for this in Tenach?
(b) Some translate Shemen ha'Mor as 'Sateches'.
What is the better-known
(c) What other use does it have besides a hair-remover?
(a) Having said 'Kol she'Hu mi'Min Dagan', why does the Tana find it
necessary to list the various mixtures in our Mishnah?
(b) The Gemara illustrates this with a story.
What was the story?
(a) The first four cases listed in our Mishnah comprise one type of Chametz,
the last three, another.
What are the two types respectively?
(b) According to Rav Yehudah Amar Rav, who is the author of our Mishnah,
which concludes 'Harei Elu be'Azharah'?
(c) 'Si'ur Yisaref, ve'Nosno le'Kalbo, ve'ha'Ochlo be'Arba'im'.
How do we
reconcile the first two statements, which appear to clash?
(d) Who is the author of the third statement?
(a) Rebbi Meir only talks about Chametz Nokshah, but not Ta'aroves Chametz.
What is the definition of 'Chametz Nokshah'?
(b) How do we know that someone who eats Ta'aroves Chametz also transgresses
a La'av - according to Rav Yehudah Amar Rav?
(c) Rav Nachman establishes our Mishnah like Rebbi Eliezer, who says that
there is a La'av on eating Ta'aroves Chametz.
How do we then know his
opinion by Chametz Nokshah?
(d) Why does Rav Yehudah Amar Rav decline to learn like Rav Nachman and
(a) The Gemara supports Rav Yehudah with a Beraisa.
Answers to questions
What does the Beraisa
say, and how does that prove him right?
(b) Rebbi Eliezer derives a La'av by Ta'aroves Chametz (but not Kares) from
the Pasuk in Bo "Kol *Machmetzes* Lo Sochelu". In that case, how does he
explain the Pasuk "Ki Kol Ochel *Machmetzes* ve'Nichresah" (also in Bo)?
(c) Then how does he know that the Pasuk "Kol *Machmetzes* Lo Sochelu" does
not come as a warning for dough that turned Chametz through an external
(d) What does Rebbi Eliezer learn from the word "Ki *Kol* Ochel Machmetzes
(a) What do we learn from the Pasuk in Naso "Ish O Ishah Ki Ya'asu mi'Kol
Chat'os ha'Adam" ... ?
(b) Then why do we need the Derashah of "*Kol* Machmetzes Lo Sochelu" to
(c) Now that women *are* included in the Isur of eating Chametz from "Kol",
how do we apply the Hekesh of not eating Chametz to eating Matzah?
(a) On what grounds does Rebbi Eliezer include women in the Kares of eating
Chametz (from "Ki *Kol* Ochel Chametz ve'Nichresah") rather than Ta'aroves
Chametz (for men)?
(b) Then how will he explain the Derashah from "Ki *Kol* Ochel Chelev
ve'Nichresah", where we include the Chelev of blemished animals (which are
eaten, even though the Pasuk is speaking about those who eat, and not those
that are eaten)?
(a) Since the Rabbanan do not Darshen "Kol", from where do they learn that
women are included in the Mitzvah of Matzah on Pesach and the La'av of
(b) With regard to Matzah on Pesach, let Rebbi Eliezer learn women from
"Kol", and Ta'aroves Chametz from "Ki", asks the Gemara?
What is wrong
with saying that Rebbi Eliezer does not Darshen "*Ki* Kol" at all?
(c) Rebbi Eliezer learns from the Pasuk in Tzav "Ki *Kol* Se'or ... Lo
Saktiru" ... that one is Chayav for burning even less than a k'Zayis on the
What does he learn from "Ki"?
(d) How does the Gemara resolve the Kashya quoted in b.?
(a) Rebbi Avahu quoting Rebbi Yochanan, says that by most Isurim, the Heter
does not combine with the Isur.
Answers to questions
What does this mean?
(b) Why then, does it combine by Nazir?
(c) Is there any difference whether the two are eaten separately, or whether
the wine, shall we say, is absorbed in the bread?
(d) Ze'iri adds Se'or to the list of Heter Mitztaref le'Isur.
basis does he do this? Like whom does he hold?