REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Sotah 43
SOTAH 43 - Sponsored by Martin Fogel of California, for a Refu'ah Shelemah
for Hendel bas Chava, and Hava Rivkah bas Hendel.
(a) In the war against Midyan, the Torah writes "va'Yishlach Osam Moshe
ve'es Pinchas ... ".
In what capacity did Pinchas participate?
(b) To whom does "Osam" refer?
(c) What did the "K'lei ha'Kodesh" comprise?
(d) What else accompanied them into battle?
(a) Why was specifically Pinchas chosen as Mashu'ach Milchamah?
(b) Elazar, Pinchas' father, married a daughter of Putiel.
refers to Yisro, how can it also refer to Yosef?
(c) How do we prove this from the Lashon "mi'Benos Putiel"?
(d) How does the name Putiel (by way of acronym) hint to ...
- ... Yosef?
- ... Yisro?
(a) When, prior to the battle, the officers (see Sugya) would announce that
whoever had built a house should return from the battlefront, was this
confined to someone who had ...
(b) And when they announced that whoever had planted a vineyard should
return, was this confined to someone who had ...
- ... built *a house*?
- ... *built* a house?
(c) To return from the battlefront, a soldier had to have planted ... five
- ... planted *a vineyard*?
- ... *planted* a vineyard?
Why is that?
(d) Must all five trees produce the same species of fruit?
(a) And when they referred to someone who had betrothed a girl but not yet
married her, were they referring specifically to a Besulah?
(b) Why might a soldier have to return from the battlefront when his brother
fell in battle?
(c) Where did all the above soldiers go after being ordered to leave the
(d) What does the Pasuk mean when it writes "Mi ha'Ish ... *ve'Lo Chilelo*"?
(a) What do the following group have in common: a soldier who built a
gate-house, a sun-porch or a stoep; a soldier who planted four fruit-trees
or even five non fruit-bearing trees; a soldier who betrothed his divorcee,
or who betrothed a woman who is forbidden to him with a La'av?
(b) What does Rebbi Yehudah mean when he says 'Af ha'Boneh Bayis al Mechono
Lo Hayah Chozer'?
(c) According to Rebbi Eliezer, a soldier who had built a new brick house in
Sharon and had not yet consecrated it did not return from the battlefront.
(d) What do the following have in common: a soldier who had built a new
house and had just consecrated it, one who had planted a vineyard and had
either eaten the fruit of the fourth year in Yerushalayim or redeemed it,
and one who was just married? What time-period for this Halachah?
(a) Our Mishnah cited the Pasuk "ve'Dibru ha'Shotrim es ha'Am Leimor 'Mi
ha'Ish Asher Banah Bayis ... ".
What do we infer from the Pasuk
"*ve'Yasfu* ha'Shotrim .. "? In which regard is this written?
(b) So how do we interpret the previous Pasuk?
(c) Abaye concludes 'mi've'Nigash ve'Ad ve'Dibru Kohen Medaber ve'Kohen
Mashmi'a; mi've'Dibru Ad ve'Yasfu, Kohen Medaber ve'Shoter Mashmi'a;
mi've'Yasfu ve'Eilach Shoter Medaber ve'Shoter Mashmi'a'.
What is he
referring to when he says ...
(d) What does the Tana of the Beraisa learn from the Pasuk ...
- ... 'mi've'Nigash ve'Ad ve'Dibru Kohen Medaber ve'Kohen Mashmi'a'?
- ... 'mi've'Dibru Ad ve'Yasfu, Kohen Medaber ve'Shoter Mashmi'a'?
- ... 'mi've'Yasfu ve'Eilach Shoter Medaber ve'Shoter Mashmi'a'?
- ... "Mi *ha'Ish* Asher Banah Bayis"?
- ... "Mi ha'Ish *Asher Banah* Bayis"?
- ... "Bayis"?
(a) What does Rebbi Eliezer ben Ya'akov learn from the word "Bayis"?
Answers to questions
(b) What does the Tana learn from the fact that the Torah writes "ve'Lo
Chanacho" (and not "ve'Lo Chanach")?
(c) How do we refute the proof that this Tana cannot hold like Rebbi Yossi
Hagelili, who holds that "ve'Rach he'Leivav" refers to soldiers who are
afraid of their sins (and who would go home anyway if they had stolen)?
(d) In that case, why is the thief any different than a regular purchaser
(whom we included earlier).
(a) "u'Mi ha'Ish Asher Nata Kerem ve'Lo Chanacho ... ".
What does the Tana
of the Beraisa learn from ...
(b) This is the opinion of the Tana Kama. What does Rebbi Eliezer ben
Ya'akov learn from "Kerem"?
- ... "u'Mi ha'Ish"?
- ... "Asher Nata"?
- ... "Kerem"?
- ... "ve'Lo Chile*lo*" (rather than "ve'Lo Chilel")?
(c) How do we reconcile the above D'rashah of "ve'Lo Chile*lo*" with the
Tana of our Mishnah, who includes someone who replanted the end of attached
branches of his vineyard or who grafted his vineyard?
(d) What constitutes a permissible grafting?
(a) If both the tree and the branch in the previous case, are young, then
the soldier will be obligated to return from the battlefront anyway.
However, we have a problem with establishing it by a young branch grafted
into an old tree due to a statement of Rebbi Avahu.
What does Rebbi Avahu
(b) How does Rebbi Yirmiyah manage to establish it even by a young branch
grafted into a young tree? Why is he not Chayav to return anyway because of
the young tree?
(c) If a young branch grafted into an old tree becomes Bateil, why should a
young branch in a young tree not likewise become Bateil?
(d) What do we prove from the case in the Mishnah in Orlah of a tree that
grew by itself?
(a) What does Rav Papa extrapolate from the fact that we did not resolve our
previous problem (regarding grafting a young branch in a young tree) when
they belonged to two different owners, each of whom must now return for his
part of the tree?
When Rav Dimi arrived from Eretz Yisrael, he quoted Rebbi Yochanan, who
establishes the Beraisa which precludes someone who grafted a tree from
"ve'Lo Chilelo" like Rebbi Eliezer ben Ya'akov.
(b) Why is this different than one of five brothers who dies, leaving four
Yevamin, all of whom return from the battlefront?
(c) Rav Nachman bar Yitzchak resolves the problem (regarding grafting a
young branch in a young tree) by establishing our Mishnah which permits him
to return from the battlefront, in the case of someone who grafted the
branch of a tree in a vegetable, which is not subject to Orlah.
Why is he
not precluded from returning because of a grafting of Isur, as we learned
(d) Raban Shimon ben Gamliel quoting Rebbi Yehudah ben Gamda permits
grafting the branch of a tree in a vegetable.
Is his opinion unanimous?
What did Rebbi Eliezer ben
Ya'akov say? How does this resolve the problem?
(a) What else did Rav Dimi quoting Rebbi Yochanan cite Rebbi Eliezer ben
Ya'akov as saying with regard to low vines that will never grow to a height
of more than a Tefach? Why is that?
(b) Why is this Din confined to a vineyard consisting of four trees with a
fifth one protruding like a tail (a minimum size vineyard)? Why will it not
apply to a full size vineyard?
(c) And what did he mean when, quoting the same partnership, he said 'Meis
Tofes Arba Amos li'Keri'as Sh'ma'? What is the reason for this?
(d) On what grounds do we reject the statement of Rebbi Yitzchak Amar Rebbi
Yochanan quoting Rebbi Eliezer ben Ya'akov, forbidding a brother to marry a
step-sister who grew up among the brothers (because people assume her to be
(a) What did Rebbi Yitzchak Amar Rebbi Yochanan quoting Rebbi Eliezer ben
Ya'akov rule with regard to a poor man who collected a lot of Leket,
Shikchah or Pe'ah and heaped it into a pile? Why is that?
Answers to questions
(b) Why does Ula restrict this Halachah to where the poor man piled up the
Leket in the field, but not when he piled it up in the city?
(c) And what did Rebbi Yitzchak Amar Rebbi Yochanan quoting Rebbi Eliezer
ben Ya'akov say about a low vine of less than a Tefach which mixes with
seeds? Why is that?
(d) Why does he confine this leniency to a small vineyard of five vines (as
we explained above)? Why does it not apply to a large vineyard?