REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Avodah Zarah 50
(a) The Beraisa 'Avanim she'Nashru min ha'Markulis, Nir'os Imo Asuros,
she'Ein Nir'is Imo, Mutaros ... ' implies that the stones were seen falling
How does Rava amend this, to conform with Rebbi Yochanan,
who learns that if it is known that the stones fell from the big Markulis,
they are forbidden under all circumstances, according to all opinions?
(b) Rebbi Yishmael says in a Beraisa 'Shenayim bi'Tefisah Lo, Asuros'.
What does 'bi'Tefisah Lo' mean?
(c) And what does he say about three stones?
(d) What problem does this Beraisa create with our Mishnah?
(a) Rava solves the problem by establishing our Mishnah by one Tefisah, and
our Mishnah by two Tefisos.
What does 'two Tefisos' mean?
(b) In which case do the Rabbanan and Rebbi Yishmael in the Beraisa argue?
(a) How do we reconcile Rebbi Yishmael's description of two or three stones
next to each other, with the Beraisa, which specifically describes
'Markulis' as two stones next to each other and one going across the top?
(b) What happened to Yanai ha'Melech's obsolete palace? What did some
Nochrim set up there, and others take apart? What did they then do with its
(c) Some Chachamim walked along these roads, others did not.
Why did Rebbi
Yochanan opt for the lenient opinion? How did he refer to Rebbi Menachem
(d) Why did he refer to him as B'nan shel Kedoshim?
(a) The reason of those Chachamim who declined to walk along those roads was
based on the D'rashah of Rav Gidal ... Amar Rebbi.
Answers to questions
What did he learn from
the Hekesh of Zivchei Meisim to Meisim in the Pasuk in Tehilim "Va'yitzamdu
le'Va'al Pe'or Va'yochlu Zivchei Meisim"? What are Zivchei Meisim?
(b) According to this, how do we categorize the stones of Markulis?
(c) In that case, on what grounds do the Chachamim who permit it, disagree?
Why should the stones not be Asur?
(a) When Rabah bar Yirmiyah arrived in Rav Yosef bar Aba's town, he cited a
What distinction did the Tana draw there between stones of
Markulis that a Nochri brought and paved the roads and the highways with,
and those that were brought and paved by a Yisrael?
(b) What did Rabah bar Yirmiyah mean when he added 've'Leis Nagar u'bar
(c) What did Rav Sheishes comment on that?
(a) Another Beraisa that Rabah bar Yirmiyah cited, when he came to Rav Yosef
bar Aba's town, permitted Hasla'ah (removing worms from a tree) in the
Sh'mitah-year, as well as Zihum. What is 'Zihum'?
(b) How do we reconcile this with 'Mezavlin, which the Sugya in Mo'ed Katan
(c) What does the Tana say about ...
(d) The Tana adds 've'Sachin Shemen li'Gezom'.
- ... performing these two Melachos on Chol-ha'Mo'ed?
- ... 'Gizum' in the Sh'mitah-year or on Chol-ha'Mo'ed? What is 'Gizum'?
What does this mean? When
is it permitted?
(e) Why are Hasla'ah, Zihum and Sichah permitted on Shevi'is?
(a) With regard to this Beraisa too, Rabah bar Yirmiyah refers to a
discrepancy that is 'insoluble'.
Why can the problem not have been the
fact that ...
(b) We also reject the suggestion that the problem lies in the Heter to make
Zihum in the Sh'mitah, whereas another Beraisa appears to clash with this.
In what connection does the Tana there say 'Mezahamin es ha'Neti'os,
ve'Korchin Osan (wraps them), ve'Kotmin Osan (cuts them) ve'Osin Lahem Batim
(a wall surrounding the tree which one fills with earth) u'Mashkin Osan'?
- ... 'Masli'in u'Mezahamin' are permitted in the Sh'mitah, but forbidden on Chol-ha'Mo'ed?
- ... Zihum is permitted in the Sh'mitah-year, whereas Gizum is forbidden?
Until when is this permitted?
(c) What is the Chidush? Why might we have otherwise that it is forbidden
already before the Sh'mitah?
(d) What can we extrapolate from there that appears to clash with the
Beraisa cited by Rabah bar Yirmiyah?
(a) And we answer this with a statement of Rav Ukva bar Chamah.
Rav Ukva mean when he referred to two kinds of Kishkushi Ilni? What does
(b) How does this help us answer the discrepancy regarding Zihum?
(c) So we suggest that it is 'Sachin Shemen' that is the source of Rabah bar
What does the Mishnah in Shevi'is say about anointing
young figs, and making holes in them and filling them with oil?
(d) Like we learned earlier, this suggests that in the Sh'mitah itself, it
is forbidden (whereas the Beraisa earlier permitted anointing after Gizum).
How do we reconcile the two seemingly contradictory rulings?
(a) Rav Sama b'rei de'Rav Ashi finally explains that Rabah bar Yirmiyah's
problem lies in the prohibition of Zihum on Chol-ha'Mo'ed on the one hand,
and the Heter of Sichah on Chol-ha'Mo'ed on the other.
Why is this a
(b) How do we answer Rabah bar Yirmiyah's Kashya?
(a) Rav Yehudah Amar Rav discusses an animal that one worships with a stick.
What does he mean by that?
(b) What do we learn from "Zove'ach la'Elohim Yocharam Bilti la'Hashem
Levado", about someone who worshipped an Avodah-Zarah using one of the
Avodos in the Beis-Hamikdash?
(c) And what do we learn from the Pasuk in Re'ei "Eichah Ya'avdu ha'Goyim
(d) What would the Din therefore be in our case, if the animal ...
- ... was not worshipped with a stick at all?
- ... was worshipped by throwing a stick in front of it?
(a) What distinction does Rav make in our case between someone who breaks a
stick in front of the Avodah-Zarah and someone who throws it?
(b) What is breaking the stick similar to?
(c) Abaye asked Rava why, by the same token, one is not Chayav for throwing
the stick (seeing as it is similar to Zerikah).
What did Rava reply?
(a) What does the Beraisa say about someone who feeds an animal of
Avodah-Zarah dung or pours out a pot of urine in front of it (even if it is
not normally worshipped in that way [see Tosfos])?
Answers to questions
(b) How does Rava reconcile Rav, who exempts someone who throws a stick in
front of an Avodah-Zarah, with this Beraisa (which obligates someone who
feeds the animal dung, even though it is not normally broken into pieces)?