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REVIEW QUESTIONS ON GEMARA AND RASHI

prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Berachos 29

1) They would normally remove someone who erred in Birchas ha'Tzedokim, because they were afraid that he was a Min (someone who cleaves to idolatry). The following year, Shmuel ha'Katan spent hours trying to recall the text of the Berachah, but to no avail. They did not however, remove him from the Amud.
Perhaps, the Gemara suggests, that was because he was the one who composed it.

(a) How does the Gemara reject this contention?

(b) What does Abaye say to that?

(c) How does Abaye explain the Mishnah 'Al Ta'amin be'Atzmecha Ad Yom Moscha', and particularly Yochanan Kohen Gadol, who is the classical example of this Mishnah? What did Yochanan Kohen Gadol do?

According to Rava, Yochanan Kohen Gadol was initially a Tzadik. He maintains that even an initial Tzadik can become a Rasha.
(d) Why then, did they not remove Shmuel ha'Katan from the Amud?
2)
(a) To what do the seven Berachos of the Shabbos Amidah correspond?

(b) Why did they instigate the nine Berachos of the Rosh Hashanah Amidah to correspond to the nine times that Chanah mentioned the Name of Hashem in her Tefilah? What does Chanah have to do with Rosh Hashanah?

(c) How do we arrive at twenty-four Berachos in the Tefilah on a Ta'anis?

They correspond to the twenty-four praises of Hashem that Shlomoh Hamelech said after completing the Beis Hamikdash.
(d) What is the connection between the two?
3) According to Rav, the short form of Amidah ('Me'ein Shemoneh-Esrei) referred to by Rebbi Yehoshua, is an abridged version of each Berachah.
(a) What does Shmuel hold in this regard?

(b) Why should one not say 'Havineinu' on Motzei Shabbos and Yom-Tov?

The Gemara then asks why we cannot say 'Havineinu', and insert Havdalah as a fourth Berachah, like we do with Havdalah - according to Rebbi Akiva.
(c) Why indeed, do we not do that?
The Gemara remains with an unanswered Kashya on the Sugya.
(d) What is the Kashya?
4) 'Havineinu' is also not said in the rain season.
(a) Why not?

(b) Why should this reasoning not apply above (with regard to Havdalah) to eliminate the Kashya in 3d?

(c) In that case, why should one not say 'Havineinu' in the rain season, and insert the request for rain in the last section of 'Havineinu' (which represents the Berachah of 'Shema Koleinu').

5)
(a) Why is it, that if one forgot 'Mashiv ha'Ruach' in 'Mechayeh ha'Meisim', one must begin the Amidah again, whereas if one forgot 've'Sein Tal u'Matar' in the rain season, one need not do so, even when one Davens alone.

(b) What will be the Din and why, if one forgets 've'Sein Tal u'Matar', when Davening with the Tzibur?

(c) Does one need to repeat the Amidah, if one forgot to say Havdalah in 'Chonen ha'Da'as', and why is that?

(d) Why does one not then say it in 'Shema Koleinu', like 've'Sein Tal u'Matar'?

Answers to questions

29b---------------------------------------29b

6) Rebbi Yehoshua ben Levi rules, that someone who forgot to say 'Ya'aleh ve'Yavo', and who concluded the Amidah, must repeat the Amidah. Rav Papa B'rei d'Rav Acha bar Ada adds that that speaks only if he has taken the three steps back, but that if he has not, then it is necessary to begin again.

The first Lashon which follows that statement, maintains that those whose custom it was, to say 'Elokai', would take three steps back *before* 'Elokai'.

(a) According to that Lashon, when is Akar Raglav the criterion to have to repeat the Amidah, and when will he only go back to 'Shema Koleinu'?
According to the second Lashon, the three steps are taken *after* Elokai (like we do). And according to this Lashon, once he has taken the three steps back, he must definitely begin the Amidah again.
(b) When will he have to repeat the Amidah, if he did *not* yet take the three steps back, and when will he just go back to Shema Koleinu.
7) Rebbi Eliezer, in our Mishnah says 'ha'Oseh Tefilaso Keva, Ein Tefilaso Tachanunim'. Some explain this to mean that one's mind is so flexible that he will be able to say something new, if he so wishes.
(a) Why did Rebbi Zeira not want to add something new to his Tefilos?
Others explain that one should choose the ideal time to Daven.
(b) When is the ideal time, and what is the source for that?
In Eretz Yisrael, they issued a curse on anyone who made a point of Davening at that time.
(c) Which Tefilah does this refer to, and what is the reason for the curse?
The Gemara has given two other interpretation of 'Keva', one to do with attitude and the other, with expression.
(d) What are the two interpretations?
8) Our Mishnah quotes an alternative version of Tefilah to be said in a place of danger, which includes the words 'be'Chol Parashas ha'Ibur'. Some explain this to mean 'even at a time when Hashem is angry with them "like a pregnant woman"' (see Agados Maharsha).
(a) What is the second interpretation of these words?
There are three other opinions regarding the above Tefilah.
(b) What do they have in common?
The Gemara rules strangely enough, not like our Mishnah, but like Acheirim, who says 'Tzorchei Amcha Yisrael Merubin'.
(c) What is the gist of the Tefilah, according to Acheirim.
9) Eliyahu taught Rav Yehudah that if he would avoid two things, he would avert sin.
(a) What were they?

(b) What did he mean when he advised him 'Himalech be'Koncha ve'Tzei'?

(c) Why did Abaye's object to the original text of Tefilas ha'Derech, as quoted in the Gemara?

(d) How did he rectify it?

Answers to questions

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