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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Shevuos 5


(a) In the Beraisa that we cited earlier (which discusses the Machlokes between Rebbi Akiva and Rebbi in connection with He'elam Tum'ah), Rebbi said ''ve'Ne'elam", 'mi'Chelal she'Yada'.
How did Rava initially explain this inference? What should the Torah otherwise have written?

(b) What did Abaye ask on Rava from the Pasuk in ...

  1. ... Naso (in connection with a Sotah) "ve'Ne'elam me'Einei Iyshah"?
  2. ... Iyov (in connection with Torah) "ve'Ne'elmah me'Einei Kol Chai u'me'Of ha'Shamayim Nistarah"?
(c) So how does Abaye explain Rebbi's interpretation of "ve'Ne'elmah"?

(d) Rav Papa asked Abaye from our Mishnah 'Ein Bah Yedi'ah bi'Techilah ve'Yesh Bah Yedi'ah be'Sof'. How is it possible, he asked him, for a person never to have had any inkling about Tum'ah? What did Abaye answer?

(a) Initially, we attribute the fact that the Mishnah in Shabbos refers to 'Yetzi'os Shabbos Shetayim she'Hein Arba bi'Fenim, u'Shetayim she'Hein Arba ba'Chutz' (whilst our Mishnah only refers to one set of 'Shetayim she'Hein Arba') to the fact that the major Sugya of Shabbos belongs in Maseches Shabbos, so the Tana goes into more detail there.
What is the problem with this explanation?

(b) Why can we not answer that some of the Yetzi'os are Chayav and some are Patur (Aval Asur [mi'de'Rabbanan], which would conform with the Tana in Shabbos)?

(c) What objection do we raise to Rav Papa's answer (to resolve the main problem), that (following the same reasoning) our Mishnah only deals with the Avos (but not with the Toldos)?

(d) How does Rav Ashi explain our answer (that two cases pertain to Hotza'ah, and two to Hachnasah) despite the fact that the Tana specifically mentions 'Yetzi'os'?

(a) How does Rav Ashi prove his point from the Mishnah in K'lal Gadol 'ha'Motzi me'Reshus li'Reshus'? How do we know that the Tana is not referring exclusively to 'Hotza'ah'?

(b) What justification does the Tana have for doing this?

(c) How does Ravina prove Rav Ashi's answer from the Mishnah in Shabbos (based on the fact that the Tana there begins with the words 'Yetzi'os ha'Shabbos ... '?

(d) Rava resolves the original problem by explaining that 'Reshuyos Katani'.
What does he mean by that?

Answers to questions



(a) The Mishnah in Nega'im lists the four sightings of Nega'im.
If Baheres and Se'eis are the two Avos, what does 'Sapachas' mean?

(b) If 'Baheres' is white like snow and 'Se'eis' like white wool, what is the Toldah of ...

  1. ... Baheres?
  2. ... Se'eis?
(c) Why does the Tana in Nega'im not give the Toldah of Se'eis as white like wool, which is close to it (see Rashi 6a DH 've'Ilu')?
(a) What is the significance of the name 'Se'eis'?

(b) How do they rank in their order of whiteness?

(c) Why do we not rather describe the Toldah of Baheres as white like lamb's wool, and Se'eis as white like the lime of the Heichal?

(d) What it the significance of the Av and its Toldah? What is the difference for example, between the corollary of a Baheres and a mark that is like the lime of the Heichal, and that of a Baheres and a mark that is like the white of an egg?

(a) Rava remarks that the author of 'Mar'os Ne'ga'im' cannot be Rebbi Akiva, who says 'Zu Lema'alah mi'Zu'.
What does this mean?

(b) Why would this create a problem with an appearance that is like the lime of the Heichal?

(c) Why would the same problem not apply to a mark that resembles the membrane of an egg (which is the Toldah of Se'eis, but is separated from it by two levels of whiteness)?

Answers to questions

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