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REVIEW QUESTIONS ON GEMARA AND RASHI

prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Berachos 30

1) The Shiur for Tefilas ha'Derech is a Parsah.

(a) How can this be explained in two ways?

(b) Why did Rav Sheishes tell his servant to stop his donkey because of 'mi'Heyos Tov Al Tikri Ra'?

(c) Why did Rav Sheishes ask his servant what Rav Chisda was doing? Why could he not see this for himself?

2) What are the three Halachic differences between 'Havineinu' and the short Tefilah that one Davens in a dangerous location?

3) We have already learnt that if there is someone to hold one's donkey whilst he is traveling, he is obligated to dismount and Daven, whilst the other person looks after his donkey.

(a) What does Rebbi (like whom the Halachah is) hold in this regard, and why?
There are a number of Pesukim (mainly in Melachim) with a similar trend, such as "ve'Hispalelu Eilecha Derech Artzam" ... "Derech ha'Ir Asher Bacharta" ... "El ha'Makom ha'Zeh".
(b) What do we learn from them, and why is the Beis Hamikdash called 'Talpiyos'?

(c) What should a blind person or someone who does not know the directions do when he Davens?

4)
(a) How did Shmuel's father and Levi arrange their Tefilah when they needed to go on a journey before the time for Keri'as Shema arrived?
According to Rebbi Shimon ben Elazar, it is better to wait and to Daven Keri'as Shema first and Tefilah afterwards - even whilst sitting in the wagon.
(b) What is the basis of their Machlokes?
Mereimar and Mar Zutra would gather a Minyan at home, before setting out to their Shabbos Yom-Tov Derashah. Rav Ashi, on the equivalent Shabbos, after giving his Meturgeman a large piece to translate, used to Daven the Shema, and then continue with the Amidah (sitting down)
(c) Why did he not follow the example of Mereimar and Mar Zutra?

(d) Why did he not do like Shmuel's father and Levi?

5) The Tana Kama holds that Musaf can only be said with a Minyan.
(a) What do the Chachamim hold?

(b) What compromise does Rebbi Yehudah make - what is the difference between Rebbi Yehudah and the Tana Kama?

What proof did Rebbi Chiya bar Avin bring that the Halachah is like Rebbi Yehudah?
(c) What is Rebbi Yochanan setting out to prove when he relates how he saw Rebbi Yanai Davening twice on his own in quick succession?

(d) How do we not know that he was not simply Davening Shachris again, because he had Davened without proper Kavanah the first time, and was now Davening Shachris again?

Answers to questions

21b---------------------------------------30b

6) Rebbi Chiya bar Aba Davened twice in quick succession.

(a) Why did Rebbi Zeira rule out the possibility that it was because he had Davened the first time without Kavanah?

(b) What was his real reason?

(c) What was Rebbi Zeira's mistake in not realizing this?

7)
(a) When one needs to repeat the Amidah, or to Daven Musaf after Shachris, one should not immediately Daven the second Amidah, but wait in between; some say '*she'tis'Cholel* (Da'ato Alav'), others, '*she'tis'Chonen*'. What are the respective sources for these opinions and what is the difference between them?

(b) If someone forgets 'Ya'aleh ve'Yavo' on Rosh Chodesh at Ma'ariv, must he repeat the Amidah, and why - Is there any difference between the first night of Rosh Chodesh (when Rosh Chodesh is two days), or when Rosh Chodesh is only one day?

Hadran Alach, 'Tefilas ha'Shachar'!

8) One only Davens the Amidah with 'Koved Rosh'.

(a) What does 'Koved Rosh' mean?

(b) What did the early Chisidim used to do?

The Gemara tries to bring sources that Tefilah should be be'Koved Rosh from
1. Chanah, by whom the Pasuk writes "ve'Hi Maras Nafesh" (Shmuel);
2. from David Hamelech - "va'Ani be'Rov Chasdecha, Avo Veisecha ... be'Yir'asecha" (Tehilim); from the Pasuk in Tehilim "Hishtachavu la'Hashem be'Hadras Kodesh" (which the Gemara reads 'be'Cherdas (trembling) Kodesh'.
(c) Why are none of these sources acceptable?

(d) What are the Halachic ramifications of "be'Hadras Kodesh"?

9) The Gemara ultimately learns Koved Rosh by Tefilah from another Pasuk in Tehilim "Ivdu es Hashem be'Yir'ah".
(a) How is it proven from there?

(b) What do we learn from the continuation of the Pasuk "ve'Gilu bi'Re'adah"?

(c) How did Raba and Rebbi Yirmiyah justify their exuberance (which their pupils Abaye and Rebbi Zeira respectively considered excessive)?

Answers to questions

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