REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 81
(a) Rebbi Yossi learns in a Beraisa that a Shomeres Yom ke'Neged Yom who saw
blood after they had already sprinkled the blood of her Pesach (a classical
case of Tum'as ha'Tehom of Zivah), cannot eat the Pesach, yet she is Peturah
from bringing a Pesach Sheini.
Why can she not eat the Pesach?
(b) Is there a proof from the fact that she is Peturah from Pesach Sheni,
that Ritzuy Tzitz applies even to Tum'as ha'Tehom of Zivah? What might
otherwise be Rebbi Yossi's reason?
(c) Then how will we explain Rebbi Yossi, who says in another Beraisa ...
've'Chein Shomeres Yom ke'Neged Yom she'Shachtu ve'Zarku Aleha ba'Sheini
she'Lah, ve'Achar Kach Ra'asah, Harei Elu Mitam'in Mishkav u'Moshav
*Lemafrei'a*, u'Peturah mi'La'asos Pesach Sheni'?
(a) What did Rebbi Yochanan ask Rav Oshaya, who said that a Zav who sees on
his seventh day, must begin counting seven clean days again?
(b) What is wrong with Rebbi Yochanan's original statement 'Lo Yistor Ela
(c) What did Rav Oshaya comment on Rebbi Yochanan's Kashya? How does that
prove that Rav Oshaya understands Rebbi Yossi as we explained him in 1d.?
(d) Now that we conclude that Rebbi Yossi renders a Zav becomes Tamei (min
ha'Torah) from the time that he sees, and not retroactively, do we have a
proof that, Rebbi Chiya's Beraisa ('Lo Amru Tum'as ha'Tehom Ela le'Mes
Bilevad') is coming to preclude a Kohen from Tum'as ha'Tehom?
(a) Seeing as, according to Rebbi Yossi, subsequent sightings of a Zav do
not connect with the previous one, how can a woman become a full Zavah,
according to him (two answers)?
(b) If a Zav (who did not have a sighting during Bein Hashemashos) counts
part of the night, is this considered like one day, or must he count
specifically by day?
(a) What Sha'leh does Rav Yosef ask regarding Tum'as ha'Tehom concerning a
Kohen by the Korban Tamid?
Answers to questions
(b) Does Rav Yosef hold 'Tum'ah *Hutrah* be'Tzibur' or Tum'ah *Dechuyah* Hi
(c) The Gemara answers this Sha'leh with a Kal va'Chomer from Nazir and Oseh
What is the Kal va'Chomer?
(d) On what grounds does the Gemara refute this Kal va'Chomer (or any Kal
va'Chomer in this regard, for that matter)?
(a) Rebbi Eliezer told Rebbi Akiva that he cannot learn a Revi'is Dam from
Which Halachah was Rebbi Akiva trying to derive from
(b) Why did Rebbi Eliezer correct him?
(c) How does Rava finally resolve Rav Yosef's Sha'leh regarding Tum'as
ha'Tehom by a Kohen by the Korban Tamid from Pesach?
(a) What does the Gemara initially want to learn from the Pasuk in Naso ...
(b) How does Resh Lakish learn the same thing from "*be'Derech* Rechokah
- ... (by Nazir) "ve'Chi Yamus Mes *Alav"* - according to Rebbi Elazar?
- ... (by Pesach) "be'Derech Rechokah *Lachem*" - according to Rebbi Yochanan?
(c) What problem does the Gemara have with the above from the Beraisa which
describes Tum'as ha'Tehom as a Tum'ah of which not even one person was
(d) What is the final source of Tum'as ha'Tehom, and what do we do with the
(a) Is there any difference whether the Tum'as ha'Tehom was discovered
*after* the Zerikas ha'Dam, or whether they got to know about it even
*before* the blood was sprinkled?
(b) Why must this Sugya have been learnt in the Beis Hamedrash before that
of Rav Yosef ('s Sha'aleh regarding a Kohen by Tum'as ha'Tehom by the Tamid)
on the previous Amud?
(a) Does the Halachah of Tzitz Meratzeh Al Tum'as ha'Tehom also permit a
Kohen to eat Terumah?
Why should there be a difference between a corpse that is found hidden in
straw, dust or pebbles, and one that is found in water, a dark spot or a
cleft in the rock?
(b) Is a Kohen permitted to eat Terumah if he walked past a spot on the
street where a Mes is later discovered to have been buried ...
(c) When will the previous Halachah not apply even to a Kohen who is walking
- ... *along its length*?
- ... broken up into pieces across its width?
(d) Why will it not apply in any case, to a Kohen who is carrying a heavy
load or who is riding a carriage?
(a) There are two distinctions between burning a Pesach most of which became
Tamei, and when it is only a minority.
Answers to questions
What are they?
(b) What is the Din regarding Nosar?
(c) What did the misers used to do?
(d) What is the reason for burning the majority of the Pesach which became
Tamei in front of the Beis Hamikdash?