REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 114
(a) What is the advantage of eating onions (or vegetables) over eating geese
(b) For what is it worthwhile eating and drinking a little less than one's
(c) What happens to someone who is always eating the most juicy (and
expensive) meat (see Rabeinu Chananel)?
(a) Beis Shamai says that the Berachah of Kidush precedes that of wine,
because the day causes the wine to be brought, whereas Beis Hillel gives
precedence to the wine, because were it not for the wine, there would be no
Kidush. Each Tana has a second reason.
What is it?
(b) The Tana of the Beraisa finds it is necessary to rule like Beis Hillel
(in spite of the Bas Kol - the Heavenly voice that declared the Halachah to
be like Beis Hillel in all cases). *One* of the explanations for this is
because this Beraisa was learnt before the Bas Kol.
What is the *other*?
(a) 'Hevi'u Lefanav, Metavel ba'Chazeres'.
What did they bring and place
(b) They dipped the lettuce (Maror) into something which could not have been
(c) What does 'Ad she'Magi'a le'Parperes ha'Pas' mean?
(d) What is the purpose of bringing the lettuce (or other vegetables) at
(a) In the time of the Beis Hamikdash, what did they then bring in together
with the Matzah, the Maror and the Charoses?
Answers to questions
(b) According to the Tana Kama, the Charoses is not a Mitzvah.
Rebbi Elazar b'Rebbi Tzadok say?
(a) How does Resh Lakish extrapolate from our Mishnah that Mitzvos require
Kavanah (the intention to fulfill them) in order to fulfill one's
(b) How does the Gemara refute Resh Lakish's proof? Why would one need to
dip in twice even if Mitzvos did *not* require Kavanah?
(c) If that is the Chidush, then why does the Tana find it necessary to
speak about a case where the first time they also used Maror?
(a) The Beraisa writes 'Achlan Demai, Yatza, be'Lo Miskaven, Yatza. Achlan
Why should someone who eats Maror of Demai, which is
forbidden, be Yotze?
(b) What is the time-gap that is permitted between the beginning of the
*first* half-k'Zayis of Maror and the end of the *second*?
(c) Why is this Beraisa (which writes 'be'Lo Miskaven, Yatza') not a
disproof against Resh Lakish, who holds 'Mitzvos Tzerichos Kavanah'?
(d) How do we know that Rebbi Yossi obligates taking the Maror again because
of 'Mitzvos Tzerichos Kavanah'? Maybe it is in order to encourage the
children to ask?
(a) Why did Rava make a point of using beets and rice for the two cooked
(b) What does the Gemara prove from the fact that Rav Huna prescribed rice
as one of the two cooked dishes?
(c) Chizkiyah permits even a fish together with the egg in which it has been
fried. Rav Yosef requires specifically two kinds of meat.
Why? Why does
Rabeinu Chananel say that one of them should be roasted, and the other,
(d) Ravina also requires meat, but *he* is more lenient than Rav Yosef.
What does he say?
(a) Why is it preferable to use other vegetables besides Maror for the first
dipping-in at the Seder?
Like whom is the Halachah in this matter, Rav Huna or Rav Chisda?
(b) What will be the procedure (with regard to the Berachos of 'Borei P'ri
ha'Adamah' and 'Al Achilas Maror') if one does *not* use lettuce for the
(c) According to Rav Huna, one follows the same procedure if one *did* use
lettuce. What problem does Rav Chisda have with that?
(d) What does one do according to Rav Chisda?
Answers to questions