REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Yevamos 71
(a) What do we learn from the Pasuk in Bo (in connection with the Korban
(b) Having taught us that ...
- ... "Kol ben Neichar La Yochal *Bo*"?
- ... "Kol Areil Lo Yochal *Bo*"?
(c) Rebbi Akiva, who derives the prohibition for an Areil to eat Terumah
from "Ish Ish", permits an Onan to eat from "ve'Chol Zar" (in the same
manner as Rebbi Eliezer did). Rava however, based on the Pasuk "Ish Ish",
gives a different reason than he gave there for including an Onan, and
precluding an Areil (even if Areil would not have more stringencies than
- ... an Areil is forbidden to eat the Pesach, why does the Torah need to write "Kol ben Neichar ... "?
- ... a Mumar (whose ways are estranged from Hashem) is forbidden, why does it need to write "Kol Areil ... "?
What is his reason?
(a) On what grounds do we reject Rav Sh'maya's suggestion that Rebbi Akiva
learns from "Toshav ve'Sachir" of Pesach that a circumcised Arab or Giv'oni
is disqualified from eating it? What does the Mishnah in Nedarim say in this
(b) Then whom *does* "Toshav ve'Sachir" come to preclude?
(c) Why should a Katan who is born Mahul not be able to eat the Korban
Pesach, according to Rebbi Akiva?
(a) Rebbi Eliezer uses "Toshav ve'Sachir" for a 'Gezeirah-Shavah', because
he disagrees with Rebbi Akiva in both issues.
What does he hold regarding
(b) What does Rebbi Eliezer learn from "Ish Ish"?
- ... a Ger who had B'ris Milah but who did not yet Tovel?
- ... a Katan who is born Mahul?
(a) Rav Chama bar Ukva asks whether one may anoint a Katan Areil with
What is a Katan Areil?
(b) Why would anointing with Terumah oil be forbidden anyway, seeing as it
is not being eaten?
(a) The Torah forbids *Shechting* the Pesach if one has uncircumcised sons
(from the Pasuk "ve'Az Yikrav la'Asoso"), and *eating* it if one has
uncircumcised Avadim (from "Az Yochal Bo").
What does the Beraisa learn
from the 'Gezeirah-Shavah' "Az" "Az"?
(b) How would one have uncircumcised Avadim at the time of eating but not at
the time of Shechting?
(c) How do we attempt to resolve Rav Chama bar Ukva's She'eilah (in 4a.) by
similarly establishing the case of an uncircumcised son?
(d) How does Rava reject this proof (from the Pasuk itself)?
(a) So Rava establishes the Beraisa by a case of Chaltzaso Chamah.
Answers to questions
a 'Chaltzaso Chamah'?
(b) How many days after his recovery must we be speaking for it not to be
considered 'Arlus she'Lo bi'Z'manah'?
(c) Why can he not be circumcised in the morning (before the time that the
Shechitah falls due)?
(d) Considering that we do not normally need to wait 'me'Es le'Es' on the
eighth day before performing the B'ris Milah, how will Rava resolve the
previous statement with the Beraisa cited by Luda'ah 'Yom Havra'aso ke'Yom
Hivaldo' (the day that he is cured is like the day that he is born)? What is
then the Chidush of the Beraisa?
(a) According to Rav Papa, the Beraisa speaks about a baby whose eyes were
hurting at the time of the Shechitas ha'Pesach.
How long does one need to
wait for a baby whose eyes stop hurting before circumcising him?
(b) Rava establishes the case by a baby whose parents were in prison at the
time of the Shechitah and were freed before the time of eating.
'Beis-Din' not circumcise the baby?
(c) How did they manage to Shecht their Pesach?
(d) Rav Kahana Brei de'Rav Nechemyah establishes the case by a baby who was
born a Tumtum and whose skin was torn open, revealing that he was a male
only after the time of the Shechitah. Rav Sh'ravyah establishes it by a baby
whose head emerged from the womb eight days earlier and whose body emerged
only between the Shechitah of the Pesach and the time of eating.
problem do we have in connection with the survival of the baby? How does it
survive until its birth?
(a) How *did* the baby survive for eight days without eating?
(b) Whose fever sustained him?
(c) How is it nevertheless possible for even a healthy baby to survive for
such a long period without eating?
(a) Given that Yisrael were Areilim when they crossed the Yarden, what does
Rebbi Yochanan Amar Rebbi Ban'ah prove from the Pasuk in Yehoshua "ve'ha'Am
Alu min ha'Yarden be'Asor la'Chodesh ha'Rishon"? When did Yehoshua
Why can our Sugya not be referring to the Haza'ah that follows the Milah,
because of the principle 'Kol ha'Poresh min ha'Arlah, ke'Poresh min
(b) On what grounds do we assume that they ...
(c) And how do we know ...
- ... were Tamei Meis at the time?
- ... did not receive the first Haza'ah from the ashes of the Parah Adumah on the eleventh, after the B'ris Milah?
- ... that they brought the Pesach at all that year?
- ... that it was not a Pesach ha'Ba be'Tum'ah (seeing as most of the people were Tamei)?
(a) What does the Pasuk in Yehoshua mean when it writes ...
(b) What does Rabah bar Yitzchak infer from the fact that Yehoshua had to
perform the P'riy'ah on the whole of Yisrael (with regard to the Milah of
- ... ba'Eis ha'Hi Amar Hashem el Yehoshua ... ve'*Shuv* Mol es B'nei Yisrael ... "?
- ... "Sheinis"? What does 'Sof Milah' mean?
(a) Perhaps the B'nei Yisrael did not circumcise their children in the
desert because they were weak.
What other reason might have prevented them
from doing so?
(b) How did the fact that the north-wind did not blow prevent them from
circumcising their children?
(a) Perhaps the north-wind did not blow because they were in Cherem (because
of the Golden Calf - see also Tosfos 72a. DH 'Nizufin Hayu').
Answers to questions
reason might have caused it not to blow?
(b) What does Rav Papa extrapolate from the above, regarding a cloudy day?
(c) To which other occasion, besides a cloudy day, does this Halachah
(d) What ramifications does the Pasuk in Tehilim "Shomer Pesayim Hashem"
have in this regard?