REVIEW QUESTIONS ON GEMARA AND RASHI
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous daf Sanhedrin 27
(a) According to Abaye, an Eid Zomem becomes Pasul retroactively.
the ramifications of this ruling?
(b) How does Abaye learn this from the Pasuk in Mishpatim "Al Ta'shes Yadcha
(c) What is Rava's reason for saying that he only becomes Pasul from the
time that he becomes a Zomem?
(d) What makes 'Eid Zomem' a Chidush?
(a) In the second Lashon, Rava agrees with Abaye in principle.
Then why do
the Rabbanan validate all his testimonies up to the time that he became an
(b) One ramification of the two Leshonos will be in a case where each of the
two witnesses was declared a Zomem by two witnesses.
How will this now fit
with the two Leshonos of Rava?
(c) What is the second difference between the two Leshonos?
(d) Rebbi Yirmiyah mi'Difti cites Rav Papi, who rules like Rava, Rav Ashi,
What is the Halachah?
(a) A Mumar who eats Neveilos for pleasure (including monetary gain [because
it costs less]) is definitely Pasul from testifying. Abaye and Rava argue
over a Mumar who does it to anger Hashem (incorporating one who just doesn't
What is Rava's reason for validating such a person?
(b) We ask on Rava from a Beraisa, which disqualifies someone who makes
We presume that this incorporates Shevu'os Shav and
What is an example of ...
(c) What makes us think that the Tana incorporates such a Shevu'ah (and is
not confined to a Shevu'ah that concerns money)?
- ... a Shevu'as Shav?
- ... a Shevu'as Sheker?
(d) How does Rava refute the Kashya? Why does the Tana then say 'Shevu'os'
in the plural?
(a) What do we categorically prove from the Beraisa (at least for the
moment) which lists only Gazlanin u'Malvei be'Ribis among the Pesulim of "Al
Tashes Yadcha Eid, Al Tashes Chamas Eid"?
(b) Does this mean that Ochel Neveilos le'Te'avon is not disqualified
(c) Rebbi Meir in a Beraisa disqualifies an Eid Zomem from testifying at
What does Rebbi Yossi say?
(d) On what grounds do we attempt to equate ...
- ... Abaye (who disqualifies a Mumar Ochel Neveilos le'Hachis) with Rebbi Meir?
- ... Rava with Rebbi Yossi?
(a) We decline to equate the two Machlokes completely, as we just suggested,
though we do concede that Abaye cannot hold like Rebbi Yossi. Rava however,
could hold like Rebbi Meir as well.
Why might Rebbi Meir agree that a
Mumar Ochel Neveilos le'Hachis is not Pasul?
(b) Like in the previous case (of 'Eid Zomem le'Mafre'a Hu Nifsal') we rule
But did we not just disprove Abaye from a Beraisa (which does
not include Ochel Neveilos le'Hachis among the Pesulim)?
(c) How do we reconcile this with the principle 'Rebbi Meir ve'Rebbi Yossi,
Halachah ke'Rebbi Yossi'?
(a) What crime did bar Chama commit?
(b) What did the Resh Galusa mean when he instructed Rebbi *Acha* bar
Ya'akov (Rabeinu Chananel) to verify the facts, and that if he was convinced
of his guilt, he should poke out his eyes?
(c) What might he alternatively have meant?
(d) Why did he not order the death-sentence?
(a) How did bar Chama counter the two witnesses who testified that he did
indeed kill someone?
Answers to questions
(b) On what grounds did Rav Acha bar Ya'akov prepare to punish bar Chama (as
per the instructions of the Resh Galusa) in spite of the fact that Rebbi
Meir invalidates witnesses from a more lenient sin to a more strict one?
(c) What was Rav Papi's objection to Rav Acha bar Ya'akov's intended ruling?
(a) We cite the Mishnah in Nidah 'Kol ha'Ra'uy la'Dun Diynei Nefashos Ra'uy
la'Dun Diynei Mamonos'.
In what case must the Tana be speaking?
(b) Why can the author not be Rebbi Yossi?
(c) How do we nevertheless establish him as the possible author?
(d) How do we even prove this from the Seifa 'Yesh Ra'uy la'Dun Diynei
Mamonos ve'Ein Ra'uy la'Dun Diynei Nefashos'? Why must the Tana be speaking
about P'sulei Yuchsin, and not by someone who is suspect?
(a) So we cite our Mishnah (which is more detailed in Rosh Hashanah) 'Eilu
Hein ha'Pesulin, ha'Mesachek be'Kuvya ... Zeh ha'Kelal ... '.
does the Tana there conclude with?
(b) Why can the author of that Mishnah not be Rebbi Yossi?
(c) So what have we now proved?
(d) How did bar Chama react to Rav Papi's proof?
(a) The Tana in the Mishnah that we just discussed also inserts 'Avadim'.
Why does our Tana omit it?
(b) Our Mishnah then lists the relatives that are disqualified from
testifying. These include a brother and both a paternal and a maternal
Does the list also include ...
(c) On what grounds does the Tana include a sister's husband in the list?
- ... one's sister's husband and the husband of his father's sister?
- ... the husband of his mother's sister?
- ... his father, father-in-law and brother-in-law?
(d) Does this Tana draw any distinction between the relatives of one's
father and those of one's mother?
(a) He also includes Giyso and Chorgo.
What relation is ...
(b) What is the difference between Chorgo and those mentioned previously?
- ... 'Giyso'?
- ... 'Chorgo'?
(c) Having taught Ba'al Imo, why does the Tana mention Chorgo, which is the
same relationship in the reverse?
(d) The Tana also incudes both Achi Aviv and ben Achiv and most other dual
relationships of this nature.
What distinction do 'ben Achi Ishto' and
'Chasno' share in common?
(a) Rebbi Yossi ascribes this ruling to Rebbi Akiva. The Mishnah Rishonah
however, disqualifies 'Dodo' and 'ben Dodo', because they are fit to inherit
In which cases does the Mishnah Rishonah disagree with Rebbi Akiva?
(b) In that case, may he also testify for his mother's brother?
(c) What does the Tana say about an ex-son-in-law, say, whose wife died
before he had witnessed the incident that he wants to testify on?
(a) What does Rebbi Yehudah say about a son-in-law, whose wife died, leaving
(b) He also disqualifies a witness who loves or hates the litigant, from
testifying. Regarding the former, the Tana cites a best man.
does he give for the latter?
(c) What do the Rabbanan say?
(d) Will the Rabbanan say the same when it comes to judging?
(a) What does the Beraisa learn from the Pasuk in Ki Seitzei ...
Answers to questions
(b) How will we reconcile "Ish be'Chet'o Yamus" with the Pasuk in Ki Sisa
"Poked Avos al Banim"?
- ... "Ish be'Chet'o Yamus"?
- ... "Lo Yumsu Avos al Banim, u'Vanim Lo Yumsu al Avos"? Why does the Torah use the plural form ''Avos" and "Banim"?
(c) What do we learn from the Pasuk in Bechukosai "ve'Chashlu Ish be'Achiv"?
(d) How do we then reconcile this with "Ish be'Chet'o Yamus"?