REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Shevuos 16
SHEVUOS 16-18 - Ari Kornfeld has generously sponsored the Dafyomi
publications for these Dafim for the benefit of Klal Yisrael.
(a) According to Rav Huna, when our Mishnah says 'Kol she'Lo Na'asis be'Chol
Eilu, ha'Nichnas le'Shom Ein Chayav Alehah', he means that if even one item
is omitted from the consecration ceremony, the Azarah remains unsanctified.
What does Rav Nachman say?
(b) Which two items were missing from the consecration of the second Beis
(c) Based on this fact, what is then the basis of their Machlokes.
according to Rav Huna, did this omission not matter?
(d) What does Rav Nachman then hold?
(a) Aba Shaul in a Beraisa discusses two marshes that were situated at the
head and the foot of Har ha'Mishchah.
What is 'Har ha'Mishchah otherwise
(b) Both had a wall around them.
Why would the Amei-ha'Aretz ...
(c) What did the Chaverim (Talmidei-Chachamim) used to do? Why was that?
- ... eat Kodshim Kalim even within the outer wall at the head of the mountain?
- ... only eat Ma'aser Sheini within the inner wall?
(d) This Beraisa poses a Kashya on Rav Nachman.
Why does it not also pose
a Kashya on Rav Huna, who does not require all the items listed in our
Mishnah, in order to consecrate the second Beis-Hamikdash?
(a) Seeing as Har ha'Zeisim was not sanctified, why did they build a wall
(b) What have we proved from here?
(c) How do we then reconcile Rav Nachman with this Beraisa?
(d) Rebbi Eliezer heard that, when they first returned from Bavel, they put
up curtains around both the area of the Heichal and that of the Azarah.
What was the difference between the way they put up the curtains in the two
respective places? Why the difference?
(a) Rebbi Yehoshua permits bringing sacrifices nowadays, even though there
is no Beis Hamikdash and eating Kodshei Kodshim even though there are no
curtains around the area of the Heichal.
What does he say about eating
Kodshim Kalim and Ma'aser Sheini?
(b) What is the reason for Rebbi Yehushua's multiple ruling?
(c) How do we initially explain Rebbi Eliezer? What was then the purpose of
(d) Ravina suggests that Rebbi Eliezer also agrees that the initial Kedushah
remained even after the destruction of the Beis Hamikdash.
In that case
- ... over what are they arguing?
- ... why did they put up curtains, according to Rebbi Eliezer (seeing as the areas concerned were sanctified anyway)?
(a) What reason does Rebbi Yishmael b'Rebbi Yossi give for the Mishnah in
Erchin to list (in connection with the Din of Batei Arei Chomah)
specifically nine towns out of the numerous towns that had a wall around
them in the days of Yehoshua bin Nun?
(b) What does Rebbi Yishmael b'Rebbi Yossi say in another Beraisa that
contradicts his previous statement?
(c) What is wrong with this Tana's Lashon 'Matz'u Eilu ve'Kidshum'?
(d) How do we amend it?
(a) How do we initially reconcile these two Beraisos?
Answers to questions
(b) Alternatively, we amend the name of the author of the second Beraisa to
Rebbi Elazar b'Rebbi Yossi. How did Rebbi Elazar b'Rebbi Yossi, in another
Beraisa, Darshen the Pasuk in Behar (in connection with Batei Arei Chomah)
"Asher Lo Chomah" (which is written with a 'Vav' but read with an 'Alef')?
(c) Which two areas of Halachah is the Tana referring to besides Batei Arei
(d) How have we now answered the Kashya on Rav Nachman (who holds 'Kedushah
Rishonah Kidshah Kidshah le'Sha'atah ve'Lo Kidshah le'Asid Lavo')?
(a) Now that the Torah has already written in Parshas Chukas "es Mishkan
Hashem Timei", how does Rebbi Elazar (ben P'das) explain the need to then
write (there) "Ki es Mishkan Hashem Timei"?
(b) Why might we have thought otherwise?
(c) We query this however, from a Beraisa, where Rebbi Elazar (ben Shamua)
explains the need for the two Pesukim to teach us the Din of Tum'ah with
regard to both Mikdash and Mishkan.
Had the Torah written only ...
(d) To answer the Kashya, we cite the principle that, based on Pesukim, the
terms 'Mikdash' and 'Mishkan' are interchangeable.
- ... Mishkan, why would we not have known Mikdash?
- ... Mikdash, why would we not have known Mishkan?
How does this explain
Rebbi Elazar's initial Kashya and his answer?
(a) What do we learn from the Pasuk ...
(b) Why could we not have learned this from the Pasuk in Beha'aloscha
"Ve'nas'u ha'Kehasim Nos'ei ha'Mikdash"?
- ... in Bechukosai "Ve'nasati Mishkani be'Sochechem"?
- ... in Terumah "Ve'asu Li Mikdash ... ke'Chol Asher Ani Mar'eh Oscha es Tavnis ha'Mishkan?
(a) We learned in our Mishnah 'Hishtachaveh O she'Shahah K'dei
Hishtachavayah ... Chayav'.
How does Rava qualify the word 'Hishtachaveh'?
(b) Others apply Rava's statement to the Seifa 'O she'Shahah K'dei
Hishtachayah ... Chayav'.
What can we extrapolate from there?
(c) How does Rava now qualify the Mishnah?
(d) Which kind of Hishtachavayah has no time limitation?
(a) Rebbi Shimon ben Pazi and Rebbi Yitzchak bar Nachmeini argue over the
Shiur of Hishtachavayah. One says that it constitutes the time it takes
to read the Pasuk in Divrei Hayamim "ve'Chol B'nei Yisrael ... va'Yichre'u
Apayim Artzah Va'yishtachavu la'Melech ... Ki Le'olam Chasdo".
the other one say?
(b) What does the Beraisa learn from the Pasuk ...
- ... in Melachim "Va'tikod Bas-Sheva Apayim Eretz"?
- ... in Melachim "Vayehi ke'Chalos Shlomoh ... Kam ... mi'Kero'a al Birkav"?
- ... in Vayeishev (in connection with Yosef) "Havo Navo Ani ve'Imcha ve'Achecha Lehishtachavos Lecha Artzah"?
(a) Rava asked whether Malkos requires Shehiyah.
Answers to questions
What is the case?
(b) What are the two sides of the She'eilah?
(c) What is the outcome of the She'eilah?