REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafPesachim 38
(a) In Rav Asi's opinion, what do the Mitzvah of Chalah, Matzos on Pesach
and an Esrog on Succos all have in common, according to Rebbi Meir?
(b) What is Rebbi Meir's source for ...
(c) What do the Rabbanan hold?
- ... Chalah?
- ... an Esrog?
- ... Matzah?
(d) The Beraisa cites the Machlokes between Rebbi Meir and the Rabbanan with
regard to Chalah.
Is this a proof for Rav Asi, that they also argue by
Esrog? If not, what might we otherwise learn from the word "Lachem"?
(a) We learnt above, (on 36a) that according to Rebbi Akiva, one is Yotze
with *Matzah* of Ma'aser-Sheni.
Why might one nevertheless not be Yotze
with *Chalah* of Ma'aser-Sheni (according to the Rabbanan of Rebbi Meir -
see previous question)?
(b) Why, on the other hand, is one possibly Yotze?
(a) According to the second Lashon, we may assume that, in the previous
case, one will be Yotze, because of the 'Ho'il', and the Sha'aleh concerns
the Chalah that one separated from grain that he purchased with Ma'aser-
What are the two sides of the Sha'aleh there?
(b) Why is this Sha'aleh not valid according to the Rabbanan of Rebbi
Yehudah? What do they hold?
(c) Why does Rebbi Yehudah rule that produce bought with Ma'aser-Sheni money
which became Tamei, must be burnt? Why can it not be redeemed?
(a) Why is Chalas-Ma'aser Tehorah not also a case of *two* Ho'ils ('Ho'il
ve'Lo Kara Aleha Shem' & 'Ho'il ve'I Mitamei, Parik Lah')?
Answers to questions
(b) What is the outcome of the Sha'aleh? Is a Kohen Yotze the Mitzvah of
Matzah with the Chalah of produce purchased with Ma'aser-Sheni money, or
not, and why is that?
(a) 'Chalos Todah u'Rekikei Nazir, As'an le'Atzmo, Ein Yotz'in Bahen'. How
does Rabah learn this from the Pasuk in Bo "u'Shemartem es ha'Matzos"?
(b) Rav Yosef learns it from "Shiv'as Yamim Matzos Tochelu" (ibid).
does he learn it from there?
(c) What is the practical difference between the two explanations?
(a) Is an Onan permitted to eat Kodshim?
(b) In that case, why do we need a new Pasuk to teach us that one cannot be
Yotze with Chalos Todah u'Rekikei Nazir? Why do we not know that already
from the Pasuk "Lechem Oni" - 'Mi she'Ne'echal ba'Aninus, Yatza Zeh she'Eino
Ne'echal ba'Aninus Ela be'Simchah"?
(c) In that case, why is it not Pasul because of the oil that it contained,
since, according to Rebbi Akiva, we Darshen 'Lechem *Ani*' (to preclude
(a) Considering that the Chalos Todah and Rekikei Nazir (like all Kodshim
Kalim) had to be eaten in Yerushalayim, why are they not disqualified from
the Pasuk in Bo "be'*Chol Moshvoseichem* Tochlu Matzos" (see Sugya, 36b)?
Why should there be a difference between Chalos Todah and Rekikei Nazir
which one made for oneself and those which he made to sell in the market?
(b) Which category of Korbanos could be brought on the Bamah Gedolah in Nov
and Giv'on ...
- ... according to Rebbi Shimon (in the first Perek of Megilah?
- ... according to the Tana in the last Perek of Zevachim?
Answers to questions