ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 68
(a) 'Bo'el Nidah ke'Tamei Mes'. The Tana cannot be coming to teach us that
the duration of Tum'ah of a Bo'el Nidah is seven days, like that of a Tamei
Mes, because this is written explicitly in the Torah by the one, no less
than by the other.
(b) The Tana is coming to teach us that a Bo'el Nidah is permitted in
Machaneh Levi'ah, just like a Tamei Mes.
(c) A Tamei Mes is stricter than a Ba'l Keri, inasmuch as he is Tamei for
seven days, whereas the Ba'l Keri is Tamei for only one day.
(d) A Ba'l Keri, like a Zav, is permitted only in Machaneh Yisrael. He is
more stringent than a Tamei Mes in this regard, because the Tum'ah comes
from his body.
(a) "ve'Yatza El Michutz la'Machaneh" - 'Zu Machaneh Shechinah'. "Lo Yavo El
Toch ha'Machaneh" - 'Zu Machaneh Levi'ah'. Someone who leaves the Machaneh
Shechinah must pass through the Machaneh Levi'ah on his way out of the Beis
Hamikdash. In its second statement, the Torah should therefore have told the
Ba'l Keri to leave the Machaneh Levi'ah, not 'not to enter it'!
(b) We therefore Darshen the Pasuk like this: "ve'Yatza El Michutz
la'Machaneh" - 'Zu Machaneh Levi'ah'. "Lo Yavo El Toch ha'Machaneh" - 'Zu
(c) If both Pesukim were referring to the Machaneh Shechinah, one in the
form of an Asei, the other, in the form of a Lo Sa'aseh - then the Torah
should have written "ve'Yatza El Michutz la'Machaneh, Lo Yavo". The words
"El Toch ha'Machaneh" are superfluous - unless they are coming to add a
second Machaneh, as we explained.
(a) 'Michuy Keravav' - can also refer to the scraping away with a knife of
thick fluids that line the animal's stomach.
(b) Rav Yosef's Targum translates "ve'Charvos *Mechim* Gerim Yochelu" - as
'And the property of the wicked, the righteous will inherit', from which we
can see that Mechim (Michuy) is connected with something unpleasant.
(c) The Seifa of the Pasuk might have been no more than an elaboration of
the Reisha - had the Navi written "Charvos *Mechim* Gerim Yochelu" (without
the 'Vav'). However, now that he wrote "*ve*'Charvos Mechim' ... with a
'Vav', it is clearly coming to tell us something else.
(d) In fact, the Reisha is coming to teach us that, in time to come, the
Tzadikim will all be able to revive the dead (which Rav Chananel quoting Rav
learns from a Gezeirah Shavah from a Pasuk in Michah).
(a) The "Ish *Mish'anto* be'Yado" in the Pasuk in Zecharyah, like the
"ve'Samta *Mish'anti* Al P'nei ha'Na'r" in that of Melachim, refers to the
ability to revive the dead, and is a further proof for what we wrote earlier
- namely, that the Tzadikim will all have the power to revive the dead in
time to come.
The Tana of the Beraisa explains first Hashem will bring the dead back to life. However, the dead will come back to life just as they were when they
died - lame, blind etc. And it is then that He will cure them.
1. ... "Bila ha'Maves Lanetzach" applies to Jews, and "Ki ha'Na'r ben Me'ah
Shanim Yamus" to non-Jews, who will tend to our sheep and farm for us.
(c) According to Shmuel (who holds that the only difference between this
world and the era of Mashi'ach will be 'Shi'bud Malchiyos) - both Pesukim
refer to Olam ha'Ba, the former Pasuk to the Camp of the Shechinah (where
the sun and the moon will not shine), the latter, to that of the Tzadikim
(where it will).
2. ... "ve'Chafrah ha'Levanah u'Voshah ha'Chamah" refers to Olam ha'Ba,
where the sun and the moon will be embarrassed i.e. their light will be
insignificant, due to the light of the Shechinah, which will shine then.
Whereas "ve'Haya Or ha'Levanah ke'Or ha'Chamah, ve'Or ha'Chamah Yihye
Shiv'asayim ke'Or Shiv'as Yemei Bereishis" refers to the days of Mashi'ach
that will precede it.
(d) Rava explains the two Pesukim in Ha'azinu "Ani Amis va'Achayeh" and
"Machatzti va'Ani Erpah" - that just as the latter Pasuk is obviously
speaking about the same person, so too, is the former - leaving us with a
hint from the Torah for Techi'as ha'Meisim.
(a) When the fourteenth fell on a Shabbos, Rebbi Shimon announced (with
regard to the burning of the Chalavim of the Pesach) - 'Come and see how
precious is a Mitzvah in its right time! The burning of the Chalavim and the
limbs may be performed the entire night, yet they did not wait for nightfall
(Motza'ei Shabbos), but burnt them immediately (even on Shabbos - due to the
Pasuk "Olas Shabbos be'Shabbato")!
(b) The Tana of the Beraisa permits cutting a wart in the Beis Hamikdash,
even on Shabbos - because the prohibition is only mi'de'Rabbanan, and 'Ein
(c) Those who establish both Beraisos by the removal of the warts by hand,
establishes the Beraisa that forbids it by a wet wart (which the Rabbanan
*forbade*), and the Beraisa that permits it by a dry one (which they did
(a) Those who establish the Beraisa (which permits the removal of a wart in
the Beis Hamikdash), by the removal of a *wet* one by hand - disagrees with
the first opinion, which establishes it by a *dry* one, since a dry wart
just breaks off, so that the term 'cutting' used by the Tana is
(b) On the other hand, the first opinion does not want to establish the
Mishnah (which forbids the removal of the wart), by means of an *instrument*
- because the Beraisa itself (which permits it), specifically adds the
prohibition of using an instrument.
(c) The reason that the Tana of our Mishnah appears to duplicate the Beraisa
(and to forbid the cutting of a wart by using an instrument) - is in order
to introduce the Machlokes between Rebbi Yehoshua (the Tana who forbids it)
and Rebbi Eliezer (who permits it), a fact that we would not know from the
(a) Rebbi Yehoshua replies to Rebbi Eliezer (who asked him how he can prove
Mitzvah (Achilas Gavo'a - the Korban Pesach) from Reshus (Achilas Hedyot -
Simchas Yom-Tov) - that, in his opinion, Simchas Yom-Tov is also a Mitzvah
(and not Reshus). He learns this from the two Pesukim "Atzeres la'Hashem
Elokecha" and "Atzeres Tihyeh Lachem", which he Darshens to mean that one
should divide Yom-Tov half for Hashem (Davening and learning Torah) and half
for oneself (eating and drinking).
(b) Rebbi Eliezer explains the two Pesukim to mean either all for Hashem or
all for oneself.
(c) He agrees that Simchas Yom-Tov is a Mitzvah (i.e. it is forbidden to
fast) - on Shavu'os, since the Torah was given on that day.
(d) We learn from ...
1. ... "ve'Karasa la'Shabbos Oneg" - that on Shabbos too, it is forbidden to
2. ... "Yemei Mishteh ve'Simchah" - that it is also forbidden to fast on
(a) Mar Brei de'Ravina fasted every day of the year except for Shavu'os,
Purim and Erev Yom-Kipur.
(b) Seeing as there is no Mitzvah to fast on the ninth of Tishri, "ve'Inisem
es Nafshosechem be'Tish'ah la'Chodesh" must be coming to teach us that if
someone eats and drinks on the ninth (in preparation for the forthcoming
fast), it is considered as if he had fasted on both the ninth and the tenth.
(c) Each Shavu'os, Rav Yosef used to instruct his family to prepare for him
a third-born calf (in Eruvin Rashi explained 'Egla Tilsa' to mean a calf
that is only a third-grown) for Se'udas Yom-Tov, because 'Were it not for
that this day (due to which he became a great Talmid-Chacham), there are
many Yosefs walking the streets'.
(a) Every thirty days, Rav Sheshes would revise all that he had learnt, lean
against the door-post and say 'Rejoice, My Soul, rejoice, My Soul; it is for
you that I learn Tenach, and it is for you that I learn Mishnah'!
To answer the Kashya (that, even according to Rebbi Eliezer, in whose
opinion Simchas Yom-Tov is optional, we ought to say that, if Yom-Tov, where
the optional Melachah is permitted, yet the accompanying Shevus is *not*,
how much more so Shabbos, where they only permitted Melachah shel Mitzvah,
should the accompanying Shevus be forbidden) - the Gemara explains that
Rebbi Eliezer holds the exact opposite: that the Shevus of a Mitzvah is
stronger than an optional one.
(b) Initially, one learns for one's own benefit. Eventually however, it is
the entire world that benefits from one's Torah-learning.