REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Shevuos 35
(a) What does our Mishnah say about witnesses who deny knowledge of Reuven's claim
(b) And what does our Mishnah say about a regular case of Shevu'as Eidus, only where
the witnesses ...
- ... that Shimon promised to give him two hundred Zuz? Why is that?
- ... against Shimon, assuming that Reuven had asked them to testify in advance, before he had even lent Shimon the money?
(c) We have already learned that if a third party asks the witnesses to testify, they
are not subject to a Shevu'as Eidus.
- ... were sitting with many others in the Beis-Hamedrash when Reuven asked if anyone present knew that he lent Shimon money?
- ... knew the testimony from the mouth of other witnesses or ...
- ... where one of them was a relative of his or of Shimon's or Pasul from testifying?
What will be the Din if the debtor asks them
to testify on behalf of the creditor?
(a) From where does the Beraisa learn the first Din in our Mishnah (that if Reuven
asked the witnesses to testify that Shimon promised to give him two hundred Zuz, they
(b) Which ruling does the Tana in our Mishnah learn from the Pasuk "ve'Sham'ah Kol
Alah, ve'Hu Eid O Ra'ah O Yada"?
(c) Regarding the case where Reuven addresses the people learning in the
Beis-Hamedrash, why does Shmuel need to inform us that the Tana speaks even where the
witnesses are present when he makes the announcement? Is this not obvious?
(a) We learned a Beraisa that supports Shmuel.
What case does the Tana bring?
(b) In the case in the Seifa, the Tana obligates them.
What is the case there?
(c) How do we know that the Reisha too, is speaking when the witnesses are standing
(a) From where does the Beraisa learn that 'Eid mi'Pi Eid' and Pesulei Eidus are
(b) And how does Rebbi Elazar explain a second D'rashah from "Im Lo Yagid ve'Nasa
Avono", from which the Beraisa also exempts the witnesses if it is a third party that
calls them to testify?
(a) What does our Mishnah say about ...
(b) If someone curses a fellow Jew using any of these names, Rebbi Meir renders him
Chayav, the Chachamim say 'Patur'.
- ... 'Mashbi'ani Ani Aleichem', 'Metzaveh Ani Aleichem', Osarchem Aleichem'? What do these cases have in common?
- ... 'ba'Shamayim u'va'Aretz'?
- ... 'be'Alef Daled, be'Yud Key, be'Shakai, bi'Tzevakos, be'Chanun ve'Rachum ... u've'Chol ha'Kinuyim'?
What is he Chayav, according to Rebbi Meir?
(c) What do Rebbi Meir and the Chachamim hold with regard to someone who curses his
father or mother with one of the above Kinuyin?
(a) How does the Mishnah define 'Yakcha Hashem' or 'Yakchem Elokim'? Why is that?
(b) According to Rebbi Meir, if Reuven says to the witnesses 'Al Yakchem Im Te'iduni'
or 'Yevarech'chem (or 'Yeitiv Lachem') Im Te'iduni', they are Chayav.
principle is this latter ruling based?
(c) What do the Chachamim say?
(a) How does Rav Yehudah initially explain 'Mashbi'ani Aleichem', 'Metzaveh Ani
Aleichem' and 'Osrani Ani Aleichem'?
(b) What Kashya does Abaye ask on Rav Yehudah from the Beraisa which includes
'Kovalchem (meaning to bind with fetters) Ani Aleichem'?
(c) So how does Abaye explain all the cases?
(a) What does the Beraisa say about ...
Answers to questions
(b) How does Abaye reconcile this with our Mishnah, which reckons 'Chanun', 'Rachum',
'Erech Apayim' and 'Rav Chesed' among the Names of Hashem?
- ... 'Keil', 'Elokecha', 'Elokeichem', 'Ehekeh Asher Ehekeh', 'Alef Daled', 'Yud Key', 'Shakay' and 'Tzevakos'?
- ... 'ha'Gadol, 'ha'Gibor' ... 'ha'Adir' 'ha'Chazak' ... 'Chanun' ve'Rachum'?
(c) Rava asked Abaye why, that case, we do not say the same S'vara with regard to
What did he mean by that?
(d) What did Abaye reply?
(a) What distinction does the Beraisa draw between writing 'Alef Lamed' from 'Elokim'
or 'Yud Hey' from Hashem's four-letter Name on the one hand, and 'Shin Daled' from
'Shakai', 'Alef Hey' from 'Ehekeh', 'Alef Daled' from the Name of 'Adnus' or 'Tzadey
Veis' from 'Tzevakos' on the other?
(b) What does Rebbi Yossi say about the Name 'Tzevakos', based on the Pasuk in
Va'eira ''Ve'hotzeisi es Ami B'nei Yisrael me'Eretz Mitzrayim"?
(c) Like whom does Shmuel rule?
(d) What does another Beraisa say about prefixes to Hashem's Name, such as
'la'Hashem' or 'ba'Hashem' and suffixes, such as 'Elokeinu' or 'Elokeichem'?
(e) Acherim, like whom Rav Huna rules, disagrees.
What distinction does he draw
between the two?
(a) According to the Tana Kama of the Beraisa, the only time that an ambiguous word
denoting Hashem mentioned by Avraham is actually not Kodesh is 'Adonai' in the Pasuk
in Vayeira (in connection with the visit of the three angels) "Adonai, Im Na Matzasi
To whom does it then refer?
(b) What do Chanina ben Achi Rebbi Yehoshua and Rebbi Elazar ben Azaryah in the name
of Rebbi Elazar ha'Muda'i say?
(c) What statement does Rav Yehudah Amar Rav make in connection with 'Hachnasas
Orchim' that follows the opinion of 'that pair'?
(d) The same Beraisa says that the word "Ad-nai" (in the Pasuk there [in connection
with two of the same angels in S'dom] "Vayomer Lot Aleihem, Al Na *Ad-nai*, Hinei Na
Matza Avd'cha Chein be'Einecha") is the only ambiguous one mentioned by Lot that
actually denotes Hashem's Name (all the others simply refer to the angels, and are
How does the Tana know that?
(a) What does the Tana Kama say about all the ambiguous names of Hashem mentioned in
connection with ...
(b) Rebbi Elazar disagrees with the latter ruling.
- ... Navos alleged cursing of Hashem (in Melachim)?
- ... Michah, the idolatrous priest (in Shoftim)?
What distinction does he draw
between 'Alef' 'Lamed' ... and 'Yud' Hey'?
(c) And what does the latter then say about the Pasuk in Shoftim "Kol Yemei Heyos
(d) On what basis does Rebbi Eliezer establish all the names mentioned in connection
with Giv'as Binyamin (Pilegesh be'Giv'ah [in Shoftim, in connection with Yisrael's
war with Binyamin]) as Chol?
(e) What did Rebbi Yehoshua reply? How did he prove his point?
(a) To whom does the word "Sh'lomoh" in Shir Hashirim normally pertain? Of what is it
(b) What does the Tana Kama say about "Sh'lomoh" in the Pasuk there "Karmi she'Li
Lefanai. ha'Elef Lecha Sh'lomoh, u'Masayim le'Notrim es Piryo"?
(c) What does the Pasuk then mean? Who are the 'Notrim es Piryo'?
(a) What do Yesh Omrim (Rebbi Nasan) say about "Sh'lomoh" in the Pasuk there "Hinei
Mitaso she'li'Sh'lomoh, Shishim Giborim Saviv Lah"?
(b) Why did Sh'lomoh require 'sixty strong men' (which refers, among other things, to
the letters of Birchas Kohanim) to surround his bed?
(c) How does Shmuel therefore interpret the Pasuk ''ha'Elef Lecha Sh'lomoh, u'Masayim
le'Notrim es Piryo" (with reference to the heavy work-tax that Sh'lomoh imposed on
the people for the construction of the Beis-Hamikdash)?
(d) What problem does this create with 'Yesh Omrim' who said (with reference to the
second Pasuk) '*Af* Zeh Chol'?
(e) How do therefore amend 'Yesh Omrim'? Like whom will Shmuel then hold?
(a) On what basis ...
(b) How does the Tana Kama counter Yesh Omrim's argument?
- ... does the Tana establish the Pasuk in Daniel "Ant Malka Melech Malchaya ... " as the only one where "Melech" is Kodesh? To whom do the others pertain?
- ... do Yesh Omrim add to this the Pasuk there "Mari, Chelma le'San'ach u'Pishreih le'Arach" (meaning 'My Master, let the dream come true with regard to your enemies, and its interpretation, with regard to your adversaries')?
(a) Bearing in mind that the Pasuk in Naso (in connection with a Sotah) has already
written "Vehishbi'a ha'Kohen es ha'Ishah bi'Shevu'as ha'Alah", what problem do we
have with the Pasuk "Yiten Hashem Osach le'Alah ve'Lishevu'ah"?
(b) So the Beraisa learns a 'Gezeirah-Shavah' ("Alah" "Alah") from Shevu'as ha'Eidus.
Bearing in mind that the Torah writes ...
(c) Based on this Beraisa, what Kashya do we ask on our Mishnah, which includes all
the Kinuyim in Shevu'as ha'Eidus?
- ... there "ve'Sham'ah Kol Alah", what does the Tana learn regarding the Shevu'ah of a Sotah from it?
- ... here (by Sotah) "Yiten Hashem Osach", what he learn regarding Shevu'as ha'Eidus from it?
(d) We reply that the author of the Beraisa is Rebbi Chanina bar Idi, whilst our
Mishnah goes according to the Rabbanan.
What does Rebbi Chanina bar Idi (in another
Beraisa) say with regard to the two Pesukim ...
- ... "Shevu'as Hashem Tihyeh Bein Sheneihem" (Mishpatim, in connection with a Shomer Pikadon) and "Lo Sishava vi'Shemi la'Shaker" (in Kedoshim)?
- ... "Yiten Hashem Oscha le'Alah" (in Naso) and "Lo Sekalel Cheresh" (in Kedoshim)?
(a) According to the Chachamim, what problem do we now have with the Pasuk
"ve'Sham'ah Kol Alah"?
Answers to questions
(b) Why do we reject the initial Lashon of the Beraisa 'Ein Alah Ela Shevu'ah;
ve'Chein Hu Omer "ve'Hishbi'a ha'Kohen es ha'Ishah bi'Shevu'as ha'Alah"?
(c) What do the Rabbanan extrapolate from "ve'Sham'ah Kol Alah"? What ought the Pasuk
to have said?
(d) So what do we finally conclude from there?