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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Sanhedrin 4


(a) In what connection does Rebbi Yochanan list Rebbi, Rebbi Yehudah ben Ro'etz, Beis Shamai, Rebbi Shimon and Rebbi Akiva? What do they all have in common?

(b) The Torah writes in Tazri'a (in connection with the birth of a girl) "ve'Tam'ah Shevu'ayim ke'Nidasah".
What did the Talmidim suggest to Rebbi Yehudah ben Ro'etz?

(c) How did he initially refute their suggestion? How did he learn it from the birth of a boy?

(d) He ran after them however, to tell them an even better explanation.
What was it?

(a) Even Beis Shamai agree that the blood of any Korban that is placed on the outer (copper) Mizbe'ach atones with just one placing of blood.
What does 'any Korban' mean in this context?

(b) What is the source of this ruling?

(c) What do Beis Shamai hold by the blood of a Chatas?

(d) What do Beis Hillel say?

(a) According to Rav Huna, Beis-Shamai's ruling is based on the triple "Karnos" that occurs in Vayikra.
What does this mean?

(b) Beis-Hillel learn from the same words that one Matanah will suffice.
How do they do that?

(c) On what grounds do Beis-Hillel decline to learn that all four are a Mitzvah Lechatchilah, but do not hold back the Mitzvah Bedieved?

(a) The Tana Kama in the Beraisa requires two full-length walls of a Succah, plus a third wall of a Tefach.
What does Rebbi Shimon say?

(b) What is the source of the one-Tefach wall?

(c) Based on the triple "ba'Sukos" (in Parshas Emor), what is the basis of the Machlokes between Rebbi Shimon and the Rabbanan? How ...

  1. ... do the Rabbanan explain the Pesukim?
  2. ... does Rebbi Shimon explain it?
(d) On what basis do we deduct one wall according to the Chachamim, and two, according to Rebbi Shimon?
(a) What does Rebbi Akiva learn from the Pasuk in Emor "ve'al Kol Nafshos Meis Lo Yavo"?

(b) On what grounds do the Rabbanan argue with Rebbi Akiva, and require the Revi'is of blood to come from *one* corpse?

(a) What does the Beraisa learn from the Pasuk in Mishpatim "Lo Sevashel G'di ba'Chaleiv Imo"?

(b) Why can the Torah not be referring to cooking a kid in its mother's Cheilev (fat)?

(c) What does Rav Acha bar Ya'akov extrapolate from this Beraisa?

(d) If everyone holds 'Yesh Eim le'Mikra', why do the Rabbanan's not require five judges for Mamonos, like Rebbi, who learns from "Asher Yarshi'un Elohim" a second pair of judges?

Answers to questions



(a) We conclude that in fact, the Rabbanan do not argue with Rebbi Yehudah ben Ro'etz regarding "ve'Tam'ah Shevu'ayim ... " by the birth of a girl. What do Beis Hillel learn from "ve'Chiper", "ve'Chiper", "ve'Chiper", written by various Chata'os Beheimah?

(b) We could also learn this by means of Damim le'Ma'alah from Damim le'Matah, which we interpret to mean the blood that is sprinkled above the red thread from the blood that is sprinkled below it.
What ...

  1. ... does this mean?
  2. ... else might it mean?
(c) Why do we then need the triple "ve'Chiper" to teach us that only one Matanah is crucial.
From where might we have learned otherwise?

(d) Would it not be better to learn Chutz (Korbanos whose blood is sprinkled in the Azarah) from Chutz, rather than from P'nim (Korbanos whose blood is sprinkled inside)?

(a) If everyone holds 'Yesh Eim le'Mikra', why do the Rabbanan ...
  1. ... not agree with Rebbi Shimon that a Succah requires four walls? What will they learn instead from the third "ba'Succos"?
  2. ... not agree with Rebbi Akiva that a Revi'is of blood from two corpses is Metamei be'Ohel? How will they interpret "ve'Al Kol *Nafshos* Meis Lo Yavo"?
(b) From where does Rebbi Shimon know that a Succah needs S'chach?
(a) What does Rebbi Yishmael learn from the triple "le'Totafos" (in Parshas Bo, va'Eschanan and Eikev, in connection with Tefilin)?

(b) On what grounds does Rebbi Akiva dispute this?

(c) So from where does *he* learn the four Parshiyos?

(a) What can we extrapolate from Rebbi Yishmael that creates a problem with what we just learned?

(b) So we revert to our original interpretation, that the Rabbanan do indeed hold 'Yesh Eim li'Mesores'.
How do we then attempt to explain the Beraisa of Cheilev? Why does everyone agree there that 'Yesh Eim le'Mikra'?

(a) What does Rebbi Yehudah ben Teima learn from the Pasuk in Re'ei "Yera'eh Kol Zechurcha"?

(b) How does he learn it from there?

(c) What does this finally prove?

(d) In that case, why do the proponents of 'Yesh Eim li'Mesores' not also forbid cooking Cheilev rather than milk, together with meat?

Answers to questions

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