REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 16
(a) Min ha'Torah, earthenware utensils receive and pass on Tum'ah through
their insides exclusively . This applies also to 'me'Achoreihen' (possibly
only mi'de'Rabbanan). What does 'me'Achoreihen' mean?
(b) Since Tum'ah cannot be transmitted to earthenware utensils via their
outsides, why *does* Tum'ah apply via contact with the outside of *glass*
utensils, which, as we have just learnt, are subject to Tum'ah only because
of their similarity to Klei Cheres?
(a) Metal vessels which broke, lose their Tuma'h. When they are repaired,
they regain it, retroactively - mi'de'Rabbanan. What is the Din by
vessels made of wood, leather, bone and glass?
From where do we know that
(b) Then why are glass vessels (which we have compared to metal ones - as
well as to earthenware ones) not Tamei retroactively, when they are
(c) What else do glass vessels have in common with vessels of wood, leather
1. flat vessels made of wood and leather:
Answers to questions
vessels made of bone - do not receive Tum'ah min ha'Torah?
(a) How can *Shimon ben Shetach* have decreed Tum'ah on metal vessels, when
everyone knows that their Tum'ah is d'Oraysa?
12. (of the eighteen decrees - continued from 13b)
(b) Who was the first person to be effected by the decree, and what was the
(c) The Gemara initially explains the reason for the decree as being in
order to ensure the continuity of the ashes of the Parah Adumah. Now that a
way had been discovered to circumvent the need of the Eifer ha'Parah, there
was a real danger that, in order to avoid having to wait for seven days,
everyone would simply break their metal vessels, and then have them
repaired. Shimon ben Shetach was afraid that the whole institution of the
Eifer ha'Parah, at least as far as Tamei vessels was concerned, would now
become obsolete, and why does the Gemara then reject it?
(d) Abaye ultimately attributes the decree to the fact that he may not
break the vessel properly (a hole at least the size of a pomegranate).
What reason does Rava give for the decree, and what is the difference
between Abaye and Rava's reasons (according to Rashi's second explanation)?
(a) 'ha'Meni'ach Kelim Tachas ha'Tzinor Lekabel Mehem Mei Geshamim ...
Poslin Es ha'Mikvah' (Mishnah - Mikva'os). How was the pipe fixed in
place? Why does *it* not invalidate the Mikveh?
(b) How are the vessels placed there, on purpose or inadvertently?
(c) Why does the Mishnah mention 'even small or large vessels' and 'vessels
made of earth or stone or marble'? What is their significance?
(a) According to Rebbi Meir, Beis Shamai concede that if the water fell
into vessels lying in the courtyard, the Mikvah is not Pasul because of
'Mayim She'uvin (though Rebbi Yossi does not differentiate).
Which case does Rebbi Yossi, in whose opinion, Beis Hillel did not concede
to Beis Shamai in the previous case, add to the eighteen to replace the
previous number 12?
(b) What will be the Din if he placed the vessels ...
1. ... be'Sha'as Kishur Avim?
(c) What then, is the case under discussion, and what is the reason of Beis
Hillel's original lenient opinion?
2. ... be'Sha'as Pizur Avim?
Answers to questions